Spiritual significance of Lord Jesus Christ

Lord Jesus Christ of Nazareth, who is popularly eulogized as the μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God) is one of the greatest of saints, messiahs, and prophets, who walked on Earth. Let us briefly analyse the spiritual significance of His ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation), ἀνασταύρωσις / क्रूशाभिधानस्थापन (stávrosi / krūśābhidhānasthāpana – crucifixion), εξιλέωση / निष्कृत (exiléosi / niṣkṛta - atonement) & ανάσταση / मृत्थोतान (anástasi / mṛtthotāna - resurrection).

ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation)

    But before proceeding further, in order to avoid any confusions, I would like to clarify something about referring Lord Jesus Christ, as the μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God). St. John - the Apostle, in his sacred Gospel, which forms part of the New Testament in the Holy Bible, eulogizes Lord Jesus thus: 

Original	Transliteration	Translation
Οὕτως γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλ’ ἔχῃ ζωὴν αἰώνιον.	hOytōs gar ēgapēsen ho THeos ton kosmon, hōste ton hYion ton monogenē edōken, hina pas ho pisteuōn eis auton mē apolētai all’ echē zōēn aiōnion.	For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. -translation King James Version
Greek Reference 1: Holy Bible(New Testment): Gospel of John (3:16)

Here, the expression “μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)” needs little clarification as it is sometimes given a fanatically fundamentalist sectarian interpretation of assigning exclusive sanctity to one individual saint. Divinity is universal and no single religion, philosophy or faith can claim exclusive copyrights to it.

For example, just because the sacred Gospel, qualifies Lord Jesus Christ, by this expression, some Christian fundamentalists, take that expression too literally and associate it to the physically born historical personality viz.  Lord Jesus Christ of Nazareth has been the “μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís gios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)” in the entire history of the world’s existence. Obviously, this is not factually true since the world, cutting across its geographical length and breath, had already witnessed the incarnation of innumerable Begotten Sons of God even several millennia before the chronological period of His ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation) of Lord Jesus Christ of Nazareth – the son of Mary. Similarly, the world again witnessed, across its length and breadth innumerable Begotten Sons of God, in the last two millennia subsequent to the chronological event of His physical ἀνασταύρωσις / क्रूशाभिधानस्थापन (stávrosi / krūśābhidhānasthāpana – crucifixion). 

Also please remember that spirituality is a continuum and hence called as सनातनधर्म (sanātanadharma – eternal spirituality) and that each such γεννημένος γιος του θεού / जनित देवस्य पुत्रः (genniménos gios tou theoú / janita devasya putraḥ - begotten son of god) had his or her ανθρώπινη ενσάρκωση / पुरुषावतार (anthrópini ensárkosi / puruṣāvatāra - human incarnation) in correspondence with (i.e. relative to) some specific देशकालनिमित्तघटना (deśakālanimitta ghaṭanā – space-time-causality event). In other words, it had a specific terrestrial historic and geographic context and a specific mission to accomplish. This fact is very categorically testified by भगवान् श्री कृष्णपरमात्मन् (bhagavān śrī kṛṣṇaparamātman), who, as we know, similar to Lord Jesus Christ, is also a γεννημένος γιος του θεού / जनित देवस्य पुत्रः (genniménos gios tou theoú / janita devasya putraḥ - begotten son of god)  and, in fact, is the महाविभव अवतारपुरुषः महावोष्णोः (mahāvibhava avatārapuruṣaḥ mahāvoṣṇoḥ - supreme glorious incarnation of Lord Maha Vishnu)

Original	Transliteration	Translation
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।। परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय संभवामि युगे युगे।।	yadā yadā hi dharmasya glānirbhavati bhārata। abhyutthānamadharmasya tadā''tmānaṁ sr̥jāmyaham।। paritrāṇāya sādhūnāṁ vināśāya ca duṣkr̥tām। dharmasaṁsthāpanārthāya saṁbhavāmi yugē yugē।।	O scion of the Bharata dynasty, whenever there is a decline one virtue and increase of vice, then do I manifest Myself. For the protection of the pious, the destruction of the evil-doers, and establishing virtue, I manifest Myself in every age. -translation by Swami Gambhirananda (RKM Order)
Sanskrit Reference: श्रीमद् भगवद्गीता (śrīmad bhagavadgītā) (4.7,8)

श्री आदिशङ्कचार्यभगवद्पाद (śrī ādiśaṅkacāryabhagavadpāda) in his famous भाष्य (bhāṣya - commentary) on the above वचन श्री गीताचार्यस्य (vacana śrī gītācāryasya – promise of the sacred song preceptor)

Original	Transliteration	Translation
यदा यदा हि धर्मस्य ग्लानिः हानिः वर्णाश्रमादिलक्षणस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य भवति भारत अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया।।किमर्थम्? परित्राणाय परिरक्षणाय साधूनां सन्मार्गस्थानाम् विनाशाय च दुष्कृतां पापकारिणाम् किञ्च धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थं संभवामि युगे युगे प्रतियुगम्।।तत्	yadā yadā hi dharmasya glāniḥ hāniḥ varṇāśramādilakṣaṇasya prāṇināmabhyudayaniḥśrēyasasādhanasya bhavati bhārata abhyutthānam udbhavaḥ adharmasya tadā tadā ātmānaṁ sr̥jāmi ahaṁ māyayā।।kimartham? paritrāṇāya parirakṣaṇāya sādhūnāṁ sanmārgasthānām vināśāya ca duṣkr̥tāṁ pāpakāriṇām kiñca dharmasaṁsthāpanārthāya dharmasya samyak sthāpanaṁ tadarthaṁ saṁbhavāmi yugē yugē pratiyugam।।tat	O scion of the Bharata dynasty, yada yada hi, whenever; bhavati, there is; a glanih, decline, decrease; dharmasya, of virtue consisting of the duties of castes and stages of life of living beings, which are the means to achieving properity and Liberation; and abhyutthanam, increase, rise; adharmasya, of vice; tada, then; do aham, I; srjami, manifest; atmanam, Myself, through Maya. Why? Paritranaya, for the protection; sadhunam, of the pious, the followers of the virtuous path; vinasaya, for the destruction; duskrtam, of the evil-doers, of the sinful ones; and also dharmasamsthapanarthaya, for establishing virtue fully;-for that purpose, sambhavami, I manifest Myself; yuge yuge, in every age.
Sanskrit Reference: श्रीमद् भगवद्गीता शङ्करभाष्य (śrīmad bhagavadgītā śaṅkarabhāṣya) (4.7,8)

Again, श्री रामाणुजाचार्य (śrī rāmāṇujācārya) also, in his famous भाष्य (bhāṣya - commentary), further explains thus: 

Original	Transliteration	Translation
न कालनियमः अस्मत्संभवस्य यदा यदा हि धर्मस्य वेदेन उदितस्य चातुर्वर्ण्यचातुराश्रम्यव्यवस्थया अवस्थितस्य कर्तव्यस्य ग्लानिः भवति यदा यदा च तद्विपर्ययस्य अधर्मस्य अभ्युत्थानं तदा अहम् एव स्वसंकल्पेन उक्तप्रकारेण आत्मानं सृजामि।जन्मनः प्रयोजनम् आह साधव उक्तलक्षणधर्मशीला वैष्णवाग्रेसरा मत्समाश्रयणे प्रवृत्ता मन्नामकर्मस्वरूपाणाम् अवाङ्मनसगोचरतया मद्दर्शनाद् ऋते स्वात्मधारणपोषणादिसुखम् अलभमाना अणुमात्रकालम् अपि कल्पसहस्रं मन्वानाः प्रशिथिलसर्वगात्रा भवेयुः इति मत्स्वरूपचेष्टितावलोकनालापादिदानेन तेषां परित्राणाय तद्विपरीतानां विनाशाय च क्षीणस्य वैदिकधर्मस्य मदाराधनरूपस्य आराध्यस्वरूपप्रदर्शनेन तस्य स्थापनाय च देवमनुष्यादिरूपेण युगे युगे संभवामि। कृतत्रेतादियुगविशेषनियमः अपि नास्ति इत्यर्थः।	na kālaniyamaḥ asmatsaṁbhavasya yadā yadā hi dharmasya vēdēna uditasya cāturvarṇyacāturāśramyavyavasthayā avasthitasya kartavyasya glāniḥ bhavati yadā yadā ca tadviparyayasya adharmasya abhyutthānaṁ tadā aham ēva svasaṁkalpēna uktaprakārēṇa ātmānaṁ sr̥jāmi।janmanaḥ prayōjanam āha sādhava uktalakṣaṇadharmaśīlā vaiṣṇavāgrēsarā matsamāśrayaṇē pravr̥ttā mannāmakarmasvarūpāṇām avāṅmanasagōcaratayā maddarśanād r̥tē svātmadhāraṇapōṣaṇādisukham alabhamānā aṇumātrakālam api kalpasahasraṁ manvānāḥ praśithilasarvagātrā bhavēyuḥ iti matsvarūpacēṣṭitāvalōkanālāpādidānēna tēṣāṁ paritrāṇāya tadviparītānāṁ vināśāya ca kṣīṇasya vaidikadharmasya madārādhanarūpasya ārādhyasvarūpapradarśanēna tasya sthāpanāya ca dēvamanuṣyādirūpēṇa yugē yugē saṁbhavāmi। kr̥tatrētādiyugaviśēṣaniyamaḥ api nāsti ityarthaḥ।	There is no restriction as to the time of My birth; whenever the Dharma taught by the Vedas that must be observed according to the arrangements of the four stations and the four stages of life declines, and Adharma, its opposite, increases, then I Myself, by My own will and in the manner stated, incarnate Myself. Sri Krsna gives the purpose of His birth. The good are those who follow the Dharma, as defined above. They are the foremost among the Vaisnavas, who have taken refuge in Me. While My name, acts and form are inaccessible to speech and thought, these devotees cannot get support, sustenance etc., for themselves without perceiving Me. They regard even a moment's time without Me as a thousand Kalpas. They become broken in every limb because of the separation from Me. So I am born from age to age in the forms of gods, men etc., for protecting them by affording them the opportunity to behold My form and acts and to converse with Me. I am born also for the destruction of those who are opposed to such devotees and for the restoration of declining Vedic Dharma, which consists of My worship. The main purpose of incarnation is the revealing of His adorable form, so that all may worship Him. The destruction of the wicked is secondary only. There is no specific restrictions of the Yugas like Krta, Treta etc., for the appearance of Divine Incarnations. -translation by Swami Adidevananda (RKM Order)
Sanskrit Reference: श्रीमद् भगवद्गीता रामाणुजभाष्य (śrīmad bhagavadgītā rāmāṇujabhāṣya) (4.7,8)

Also please remember that as explained by the noble श्री गीताचार्य (śrī gītācārya – sacred song preceptor), spirituality is a continuum and hence called as सनातनधर्म (sanātanadharma – eternal spirituality) and this fact is endorsed in classical Christianity as well. For example, St. Augustine of Hippo very clearly echoes thus:

'That which is called Christian religion existed among the ancients, and never did not exist, from the beginnings of the human race until Christ came in the flesh, at which time the true religion which already existed began to be called Christianity.”

Again, the name "Christ" also has deep esoteric significance. It is derived from the Greek term χριστός (chrīstós - anointed) which corresponds to the Hebrew term מָשִׁיחַ  (mašíaḥ - messiah / mesenger) meaning the विलिंपित / अभिषिक्त (viliṃpita / abhiṣkta - anointed) - a title associated with prophets and saint-gurus. Of course, from a yogic perspective, the Jesus Christ refers to the “anointed saviour” within us not outside of us. In other words, it is the अन्तर्यामि ब्रह्मन् (antaryāmi brahman - indwelling divinity) within us, protecting us and hence the Lord is also referred in the Greek as ποιμὴν ὁ καλός (poimḗn ho kalós – good shepherd) which in turn corresponds to the Hindu versions of गोपाल (gopāla – cow protector) one of the sacred names of भगवान् श्री कृष्णपरमात्मा (bhagavān śrī kṛṣṇaparamātmā) & श्री पशुपतिनाथ (śrī paśupatinātha – animal saviour lord).

Interestingly, the sacred name Christ even phonetically parallels with the sacred name कृष्ण (kṛṣṇa) and as भक्तिवेदान्त श्रील श्री प्रभुपादाचार्य (bhaktivedānta śrīla śrī prabhupādācārya) explains

 “When an Indian person calls on Krishna, he often says, Krsta. Krsta is a Sanskrit word meaning attraction. So when we address God as Christ, Krsta, or Krishna we indicate the same all-attractive Supreme Personality of Godhead. When Jesus said, 'Our Father who art in heaven hallowed be Thy name', the name of God was Krsta or Krishna.” 

Further, elsewhere the Swamiji explains thus: 

“’Christ' is another way of saying Krsta and Krsta are another way of pronouncing Krishna, the name of God…the general name of the Supreme Personality of Godhead, whose specific name is Krishna. Therefore whether you call God 'Christ', 'Krsta', or 'Krishna', ultimately you are addressing the same Supreme Personality of Godhead”

Interestingly, there are close cross-cultural parallels of the episode of birth of Christ with various other ancient civilizations including the following. For example, as we already noted above, similarities between Lord Jesus Christ and the Proto-Indo-Iranian Lord श्री मित्रदेवा (śrī mitradevā – Lord Mitra) who was an important solar deity common to the ancient cultures of Mithraic mystery cults in Greco-Roman civilizations, Vedic (Indian), Zoroastrian (Persian) and Greco-Roman civilizations. 

• Mithra and Jesus both were born of a virgin in a cave on December 25th  during the Winter Solstice on December 25th in a cave.
• Both of them were considered the great traveling teacher and master.
• Both had 12 (twelve) companions or disciples.
• Both promised their followers immortality.
• Both were miracle healers.
• Both resurrected back three days after their death.  

            In fact, the origin of celebrating Christmas on the “fixed” date of December 25 is traced by many scholars to the ancient Graco-Roman celebration of the “dies solis invicti nati (day of the birth of the unconquered sun) during हेमान्तायन (hemantāyana - winter solstice) which occurs at the end of the  दक्षिणायन (dakṣiṇāyana - southern declination / Winter Solstice).

Please remember that सूर्योपासन (sūryopāsana – solar worship) was integral to the ancient Romans.  In fact, English words like “sun” and “solar” are derived from the Latin term sōl (sol – sun).

There were two forms of सूर्योपासन (sūryopāsana – solar worship) in the ancient Rome viz.  sōl indegetus (sun indigenus) who is di indegetus (indigenous deity) and the sōl inˈwik.t̪us̠ (sol invictus - invincible sun) who is part of the di novensides (newcomer deity). The ancient Romans had even built a temple to sōl indegetus (sun indigenus) on the Quirinal Hill that was said to have been established by the king of the Sabines, by name Tatius, Moreover. the sacred Sun Temple was a temple in the Campus Agrippae in Rome. It was dedicated to sōl inˈwik.t̪us̠ (sol invictus - invincible sun) on 25 December 274 CE (AD)  by the Roman Emperor Aurelian

For example, The Birth of Lord مهر  (mehr - mithra), the Iranian God of Light and Truth in Zoroastrian civilization of Persia. In the ancient Avestian language He is referred as Miθra. Interestingly there are very close parallels between the Christian Jesus and the Zorastrian  مهر   (mehr - mithra) including the following 

Just like Lord Jesus Christ, even Lord مهر  (mehr – Mithra) had a कन्या जन्म (kanyā janma – virgin birth) on the 25^th of December and was visited by Magi. Moreover, it is claimed by scholars that even he also died on a Cross, just like Jesus One of the earliest proponents of this similarity was Charles Francois Dupuis who was an eminent French professor of rhetoric. According to him

It is chiefly in the religion of Mithras or the God Sun, worshipped under that name by the Magi, that we find mostly those features of analogy with the death and resurrection of Christ and with the mysteries of the Christians. Mithras, who was also born on the 25th December like Christ, died as he did; and he had his sepulchre, over which his disciples came to shed tears. During the night the priests carried his image to a tomb, expressly prepared for him; he was laid out on a litter, like the Phoenician Adonis. These funeral ceremonies, like those on good Friday, were accompanied with funeral dirges and the groans of his priests; after having spent some time with these expressions of feigned grief; after having lighted the sacred flambeau or their Paschal candle and anointed the image with Chrism or perfumes, one of them came forward and pronounced with the gravest mien these words: "Be of good cheer, sacred band of Initiates ("initiés,") your God has risen from the dead; his pains and his sufferings shall be your salvation."

With all the above understanding let us now re-look at what then is meant by the term “μονογενής / केवलजनित (monogenís / kevalajanita – only begotten)” in the above expression “μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís yios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)”. Etymologically speaking, according to eminent linguistic scholars, the meaning of this Greek adjective ““μονογενής (monogenís – only begotten)” can be split as μονo (monos – only / unique) & ογενής (genes -    birth / class).

Here the first term μον (monos – only / unique) technically can be interpreted either too literally as “μόνο / एका (móno / eka - only)” which means एकान्तम् (ekāntam – sole / unique) or it can also alternatively mean απόλυτο / केवल (apólytos / kevala – absolute / wholly). Similarly, the meaning of the second term i.e., “ογενής/ जनित (genes / janita - begotten)” can also be derived in two ways viz. either from the root-verb “να γεννήσει (na gennísei - to beget)” or alternatively from the term “γένος / जाति (genos / jāti - genus / class)”.

In other words, when Lord Jesus Christ is addressed as “μονογενής γιος του θεού / केवलजनित देवस्य पुत्रः (monogenís yios tou theoú / kevalajanita devasya putraḥ – only begotten Son of God)” one should not take its too literal meaning but should rather consider its suggestive or indicative meaning that Lord Jesus Christ who is considered as the “Υιός του θεού / देवस्य पुत्रः (Yiós tou theoú / devasya putraḥ - son of god)” is actually qualified as the one belonging to απόλυτο γένος / केवल जाति  (apólyto genos / kevala jāti - absolute class).     

Esoteric Significance of Jesus Christ's Time of Birth

    According to traditional account the 25^th of December, is widely celebrated as the birth anniversary of Jesus Christ by most Christians in many parts of the globe. However, some Christians particularly belonging to Russia, Egypt, Greece etc., it is celebrated around the timeframe of 6^th or 7^thJanuary. 

Please remember that there is no direct reference in any of the Four Canonical Gospels in the New Testament of the Holy Bible. The Gospels of St. Mark and St. Paul make no reference to when Jesus was born nor even about his कन्या जन्म (kanyā janma – virgin birth) while the Gospels of St. Matthew and St. Luke, although they include an account of Jesus' virgin birth, even they do not mention the time of year, when the actual event occurred. St. Mark only indirectly relates it to a celestial event viz. the appearance of the appearance of the Star of Bethlehem, more popularly known as the Christmas Star during the दक्षिणायन (dakṣiṇāyana - southern declination / winter solstice).

One of the earliest references to the birth of Christ being on the 25^th of December is contained in ancient Roman calendar containing the chronographical tracing of important events. The 8^th section of the calendar manuscript contains list of consular feasts between 508 BCE and 354 ADE. 

    In this section, there is a following reference:

“When these were consuls, Jesus Christ was born 8 days before the Kalends of January on the day of Venus"   - Chronography of 354 

Based on this reference, deducting 8 days from the 1^st of January, early hours of  25^th of December is calculated as the birth date of Lord Jesus. This date was only formalized by the Roman emperor Constantine..

If this be so, then one may wonder, why certain countries are celebrating Christmas in January (6^th or 7^th). The clue to the same can also be found in the 12^th part of the same Chronography wherein it is stated “Ian. Natus Christus in Betleem Iudeae (Jan. Birthday Christ in Bethlehem, Judea)”

    In fact, the whole of the twelve-day period between 25^th December and the 6^thJanuary is also celebrated by some as the 12 days of Christmas. This is because according to orthodox Christian theology, this 12day period marks the span between the birth of Lord Jesus Christ (25^th December) and the arrival of the μάγοι (magians – magi / astrologers) to see the Infant Jesus. The former is referred as the Nativity Day and celebrated In Diem Natalem (On the Birthday) as the Feast of Nativity predominately in the Western Christianity (Latin Church and Western Protestants) while the latter is referred as Epiphany Day. Etymologically the term epiphany is derived from the Greek word ἐπιφάνεια (epipháneia – manifestation from above) (epi – above; phania – manifestation) commemorating the incarnation of Lord Jesus Christ.

Astronomically speaking, according to the original Julian Calendar, the Nativity Day of Christmas i.e. December 25^th is also closely related to the day of the  हेमान्तायन (hemantāyana - winter solstice) referred in Latin as bruma (winter solstice) is considered to be the brevissima (shortest) day of a annus (year) which occurs during the दक्षिणायण (dakṣiṇāyaṇa - southward movement). Bruma (winter solstice) is considered to be the first day for nova sōle (new sun) and last day for the old one. Thus, it is clear that both references to the birth of Christmas point to a time-frame between middle of December and January.

Incidentally, according to the Tamil religious calendar, with respect to the हृसिष्ठदिव (hṛsiṣṭha diva – shortest day) viz.  हेमान्तायन (hemantāyana - winter solstice) occurs in மார்கழி மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - mid Dec to mid Jan month) when the चन्द्रग्रह (candragraha – moon planet) is in the मिथुन राशि (mithuna rāśi – gemini sign) which is the native lunar mansion for the आर्द्रा नक्षत्र (ārdrā nakṣatra -  betelgeuse star / alpha orionis - α ori). This event is celebrated in Tamil Nadu as आर्द्रदर्शन महोत्सव (ārdradarśana mahotsava – grand festival of arudra vision)

Orion is one of the most important constellations having deep astronomical, astrological and spiritual significance across the globe, including most of the ancient civilizations including but not limited to the ancient cultures of Indian, Egyptian, Greek, Sumerian (Mesopotamian), Roman, Chaldean, Chinese etc. This is probably because it is located on the द्युक्षगोल (dyukṣagola – celestial sphere) and hence visible from almost every part of the Earth.

Etymologically the English term Orion is derived from the Greek term Ὠρίων (ōarī́ōn - orion) which itself is believed to be derived from the semitic language Akkadian (belonging to the ancient Mesopotamian civilization) wherein it is called as the “𒌋𒊒𒀭𒈾 (uru-anna, “heaven's light”)”.  This is because it is a very bright constellation having ten main asterisms which whose collective pattern is widely imagined to represent the hunter-man zodiac. For example, in ancient Chinese civilization the hunter zodiac was called 猎户座 (liè hù zuò – hunter constellation). The following table summarizes the same:

 

#	Common Name	Scientific Name	Hindu Names		Bodily Organ	Details
1	يد الجوزاء  (yad al-Jauzā' – Betelgeuse – (left) arm of orion)	alpha orionis (alpha orinis) α Ori	Hinduism: आर्द्रा (ārdrā – damp)		Left arm of the hunter	Type M1-2 Red Super Giant
2	رجل الجبار (yad al-Jauzā' – rigel – left leg)	beta orionis (beta orinis) β Ori			Left leg (foot)	Type B8 Blue Super Giant
3	المرزم (al najid' – Bellatrix – right arm of orion)	gamma orionis (gama orinis) γ Ori	मृगशिर (mṛgaśira – antelope head)		Right arm of hunter	Type B2 111 standard star
4	منطقة  (manṭaqa– belt)	delta orionis (delta orinis) δ  Ori	आग्रायण मेखल (āgrāyaṇa mekhela – orion belt)		Hip belt - left
5	النطاق  (an-niṭāq – girdle)	zeta orionis (zeta orinis) ζ  Ori				Hot bluestar giant
6	النظام  (al-niẓām – string)	Epsilon  orionis (epsilon orinis) ε  Ori				Hot bluestar giant
7	'سیف الجبّار'  (saif al jabbar – saiph – right knee of giant)	kappa orionis (kappa orinis) k Ori			Right Knee
8	میسہ (meissa - shining)	lambda orionis (lambda orinis) l Ori			Head	Multi star
9		Messier (m43)			Sword	Nebula star
10	Orion Sheilf / Bow	Pi orinis (π Ori)			Bow / shield	π1 Ori (7 Orionis) π2 Ori (2 Orionis) π3 Ori (1 Orionis) π4 Ori (3 Orionis) π5 Ori (8 Orioni) π6 Ori (10 Orionis)

Again, according esoteric astrology, मृगव्याधः (mṛgavyādhaḥ`- deer slayer / sirius / alpha canis majoris / dog star) along with आर्द्रा (ārdrā – betelgeuse) & पुनर्वसु (punarvasu – procyon alpha-canis minor) form the sacred Winter Triangle which symbolizes the Holy Trinity.

  

According to the Hindu religious almanac, the மார்கழி மாதம் / मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - mid Dec to mid Jan month), is considered as the pinnacle of spiritual events. In fact, भगवान् श्री कृष्ण परमात्म (bhagavān śrī kṛṣṇa paramātma) Himself declares "மாதங்களில் நான் மார்கழி (mātaṅkaḷil nāṉ mārkaḻi – among months I am maargazhi)", as testified in the following verse: 

 

Original	Transliteration	Translation
बृहत् साम तथा साम्नां गयत्री चन्दसाम् अहम्। मासानां मार्गशीर्षोऽहमृतुनां कुसुमाकरः॥	bṛhat sāma tathā sāmnāṁ gayatrī candasām aham| māsānāṁ mārgaśīrṣo'hamṛtunāṁ kusumākaraḥ||	Of the hymns in the Sama Veda I am the Brhat-sama, and of poetry I am the Gayatri. Of months I am Margasirsa [November-December] and of seasons I am flower-bearing spring.
Sanskrit Reference: श्रीमद् भग्वत् गीता (śrīmad bhagvat gītā) (10.35)

Astronomically, speaking, the दक्षिणायन पर्व सूर्यस्य (dakṣiṇāyana parva sūryasya -  southern declination period of the sun) ranges between the months of ஆடி மாதம் / आषाढ मास (āḍi mātam / āṣāḍha māsa), and மார்கழி மாதம் /  मृगशीर्ष मास (mārkaḻi mātam / mṛgaśīrṣa māsa - mid Dec to mid Jan month).

The beginning of ஆடி மாதம் / आषाढ मास (āḍi mātam / āṣāḍha māsa) corresponds to the celestial event of कर्क सङ्क्रान्ति (karka saṅkrānti - Cancer transition) that is, the annual transition of the सूर्य (sūrya - sun) to the कर्कटक राशि / கடக ராசி (karkaṭaka rāśi / kaṭaka rāsi - Cancer Zodiac) from here on begins दक्षिणायण सूर्यस्य (dakṣiṇāyaṇa sūryasya - southward movement of sun) - theologized as भगवान् श्री सूर्य नरायण (bhagavān śrī sūrya narāyaṇa). In terms of (astronomical) seasonal changes, the period of दक्षिणायण पर्वणः (dakṣiṇāyaṇa parvaṇaḥ - period of southward movement) falls between the two celestial events of the ग्रीष्म अयन (grīṣma ayana - summer solstice) and the हेमन्त अयन (hemanta ayana - winter solstice). Etymologically speaking, the English term ‘solstice’ is derived from the Latin words’ sōl (sol - sun) and sistēre (to stand still).

Please recollect our geography lessons that Tropic of Cancer & Tropic of Capricorn are significant space-time points in the द्युक्षगोल (dyukṣagola – celestial sphere). The अयनानि (ayanāni - solstices) are again two other points on the अपमण्डल समलेपनी (apamaṇḍala samalepanī – ecliptic plane) that are intersecting the परिधि द्युक्षगोलस्य (paridhi dyukṣagolasya - circumference of the celestial sphere) viz.उदगयन / उतररायन (udagayana –  summer solstice) & हेमान्तायन  (hemantāyana  -  winter solstice)  

#	Tropic	Solstice	Declination
1	Tropic of Cancer	उदगयन / उतररायन (udagayana –  summer solstice)	उतररायन  पर्व सूर्यस्य (utararāyana  parva sūryasya -  southern declination period of the sun)
2	Tropic of Capricorn	हेमान्तायन  (hemantāyana  -  winter solstice)	दक्षिणायन पर्व सूर्यस्य (dakṣiṇāyana parva sūryasya -  southern declination period of the sun)

The क्रान्तिवृत्त (krāntivṛtta – ecliptic) touches the eastern and western halves on the विषुवद्वृत्त/नाडिवृत्त (viṣuvadvṛtta / nāḍivṛtta - celestial equator) at the उधय लग्न (udhaya lagna - ascendant) and the मध्यलग्न (madhyalagna- meridian cusp) respectively.

Please remember that the उदगयन / उतररायन (udagayana / utararāyana – northern declination / Summer Solstice) typically occurs during the month of June when the सूर्य (sūrya - sun) is over the Tropic of Cancer, where the tilt in the access of भुवन (bhuvana - earth) is closest to the सूर्य (sūrya - sun) and the हेमान्तायन / दक्षिणायन (dakṣiṇāyana / hemantāyana  -  southern declination / Winter Solstice) typically occurs in the month of December when the tilt at the which would be above the Tropic of Capricorn is farthest from the सूर्य (sūrya - sun).

    

    Thus, amongst the तारक ऋतुकालः (tāraka ṛtukālaḥ - sidereal seasons), the event of हृसिष्ठदिव (hṛsiṣṭha diva – shortest day) viz. हेमान्तायन (hemantāyana - winter solstice) occurring during the பனிக்காலம் / शिसिर काल (panikkālam/ śisira kāla – winter time) in the month of மார்கழி  / मृगशीर्ष (mārkaḻi  / mṛgaśīrṣa - mid Dec to mid Jan).. 

    We shall now specifically look at the significance of आर्द्रा (ārdrā - betelgeuse) associated with this month viz.   மார்கழி  ஆருத்திரா  நட்சத்திரம் (mārkaḻi  āruttirā  naṭcattiram). According to a popular legend narrated in the ऐत्रेय ब्राह्मण (aitreya brāhmaṇa), belonging to the ऋग्वेदसंहिता (ṛgvedasaṃhitā – rig-vedic corpus), रुद्रशिव (rudra śiva), the terrifying hunter/archer God, with righteous indignation who punishes any violation of moral धर्म (dharma – righteousness) even if it committed by प्रजापति (prajāpati) another God – thereby establishing righteousness impartially. A similar legend is associated later in the महा पुराण (mahā purāṇa) where the head of दक्षप्रजापति / ब्रह्म (dakṣaprajāpati/ brahma) is chopped by रुद्र शिव (rudra śiva) for the former’s misdeeds. This fact is testified in the following verses from the sacred ऋग्वेद मन् (ṛgveda mantra)..

Original	Transliteration	Translation
तेषं वयं रुद्रं यज्ञसाधं वङ्कुं। कविमवसे नि ह्नयामहे। आरे अस्मद् द्वैयं हेळो अस्यतु। सुमतिमिद् बयम्स्या वृणीमहे	teṣaṁ vayaṁ rudraṁ yajñasādhaṁ vaṅkuṁ| kavimavase ni hnayāmahe| āre asmad dvaiyaṁ heḻo asyatu| sumatimid bayamsyā vṛṇīmahe|	The Luminous Rudra who performs yagna (kills) the crooked. Him we incessantly we invoke for protection He throws far away those who show anger (or disregard) for the Gods. We pray for his grace.
Sanskrit Reference: ऋग्वेद मन् (ṛgveda mantra) (1.114.4)

In fact, according to शिवमहापुराण (śivamahāpurāṇa),  it was on this day of திருவாதிரை நட்சத்திரம் /    आरुद्र नक्षत्र (tiruvātirai natcattiram / ārudra nakṣatra - betelgeuse asterism) during the month of மார்கழி / मार्गशिर (mārgazhi / mārgaśira - mid nov to mid dec), the परब्रह्मन् (parabrahmna – supreme divinity) theologized here as Lord श्री रुद्रशिव (śrī rudraśiva manifested Himself as the cosmic स्वयंभु अग्निलिङ्ग (svayaṁbhu agniliṅga – natural fire-pillar) in order to resolve the ego conflicts between the सगुणब्रह्म देवताः (saguṇabrahma devatāḥ - divinity with attributes) viz. श्री ब्रह्मा (śrī brahmā) & श्री महाविष्णु (śrī mahāviṣṇu) and re-establish the transcendence and omnipotence of the Absolute.

Thus, this day மார்கழி  ஆருத்திரா  நட்சத்திரம் (mārkaḻi  āruttirā  naṭcattiram) is considered the birth star of श्री रुद्रशिव (śrī rudraśiva) and hence, as the name ஆருத்ரா தரிசனம் (āruttirā darisanam) indicates, this event is closely associated with the former i.e. श्री रुद्रशिव (śrī rudraśiva) and is considered a very sacred event, as testified in the following verse from शिवमहापुराण (śivamahāpurāṇa)

Original	Transliteration	Translation
यत्पुनः स्तम्भरूपेण स्वाविरासमहं पुरा। स कालो मार्गशीर्ष तु स्यादाद्रतृशर्म्भकौ॥ आद्रार्यां मार्गशीर्षे तु यः पश्येन्मामुमासखम्। मद्वेरमपि वा लिङ्गं स गृहादपि मे पित्रयः॥ अलं दर्शनमात्रेण फलं तस्मिन्दिने शुभे। अभ्यर्चनं चेदधिकं फलं वाचामगोचरम्॥	yatpunaḥ stambharūpeṇa svāvirāsamahaṁ purā| sa kālo mārgaśīrṣa tu syādādratṛśarmbhakau|| ādrāryāṁ mārgaśīrṣe tu yaḥ paśyenmāmumāsakham| madveramapi vā liṅgaṁ sa gṛhādapi me pitrayaḥ|| alaṁ darśanamātreṇa phalaṁ tasmindine śubhe| abhyarcanaṁ cedadhikaṁ phalaṁ vācāmagocaram||	O boys, I had earlier appeared in the form of a pillair,, it was in the month of mārgaśīrṣa, and the constellation was ādrā. In the month of Mārgaśīrṣa, during ādrā., whosoever has an audience with me (Umapathi) or the one who adores my image or Shiva-linga , he becomes dearer to me than Karthikeya even On that auspicious day one achieves sufficient of merit even by looking at me, but in case Lord Shiva is appropriately worshipped during that day then the reward for the same is beyond the description from the speech.
Sanskrit Reference: शिव महा पुराण (śiva mahā purāṇa) (2.9.15-17)

Astrologically श्री रुद्रशिव (śrī rudraśiva) is the अधिकार देवता (adhikāra devatā – presiding deity) associated with आर्द्रानक्षत्र (ārdrānakṣatra-  betelgeuse-asterism). 

Etymologically, आर्द्रा (ārdrā) is associated with “redness’ and interestingly, even according to modern astronomy the आर्द्रानक्षत्र (ārdrānakṣatra-  betelgeuse-asterism) is considered to be a massive red-supergiant supernova.

Interestingly, the आग्रायण मेखल (āgrāyaṇa mekhela – orion belt) has deep occult astro-spiritual significance across many religious cultures even cutting across ancient global civilizations viz. Chinese, Indian, Greek, Roman, Egyptian, Zoroastrian etc.

Civilization / Region	Egypt	Israel	Greece		Persia	India
नाम दैवतस्य (nāma daivatasya – name of deity)	Horus	Jesus Christ	Διόνυσος (Dionysos – Dionysus)	Attis	Mithra	रुद्र (rudra)	முருகன் (murugan)	कृष्ण (kṛṣṇa - Krishna)
Birth date		Dec 25th
हेमान्तायन (hemantāyana - winter solstice)	Yes	Yes	Yes	Yes	Yes	Yes	No	No
देवमीढ पुत्र (devamīḍha putra - god-begotten son)	Yes	Yes	Yes	Yes	Yes	Yes	Yes	Yes
Son of Divine Father	Osiris	Father	Zeus			प्रजापति / परमशिव (prajāpati / paramaśiva)	प्रजापति / परमशिव  (paramaśiva)	महाविष्णु (mahāviṣṇu)
कन्या जन्म (kanyā janma – virgin birth)		Yes	no scriptural reference	Yes		no scriptural reference	no scriptural reference	no scriptural reference
Astrological event	Star in the east	Star in the east		Star in the east
Blessed	By 3 kings	By 3 astrologers / Magi				Witnessed by three sages
Baptised		Yes by John the Baptist
Direct Disciples	12	12
Type of Miracle		Converting water to wine	Converting water to wine
Crucified	Was killed	Yes		Yes		No	no	No (but was killed by a hunter)
Resurrected	After 3 days	After 3 days		Yes				Ascended into heaven

For example, Holy Christmas, celebrated as the birth date of Jesus Christ on December 25^th every year is related to the three stars in the आग्रायण मेखल (āgrāyaṇa mekhela – orion belt) during the दक्षिणायन पर्व सूर्यस्य (dakṣiṇāyana parva sūryasya - southern declination period of the sun). It is widely believed that these three stars guided the three μάγοι (magians – magi / astrologers)  called as The Three Kings or Wise Men came to  ת לֶחֶם (bet leḥem – bethlehem – house of food) from the east searching for Lord Jesus Christ. Tracing the आग्रायण मेखल (āgrāyaṇa mekhela – orion belt), they were able to discover मृगव्याधः (mṛgavyādhaḥ`- deer slayer / sirius / alpha canis majoris / dog star), the Star of Bethlehem, esoterically related to Christmas.

 Interestingly, the birth date of Christ is also has another astrological significance as it is associated with the appearance of the Star of Bethlehem.

For example, it is declared thus in the famous dialogue between בִּלְעָם (bīlʿam - balaam) and King בָּלָק  (bīlʿam - bālāq), which occurs in the  סֵפֶר בְּמִדְבַּר (sefer bamidbar – book of numbers), which is the Fourth Book of Mosses as part of penanteuch (five cannons) constituting The Holy Torah (The Old Testament)

Original	Transliteration	Jewish Translation	Catholic Christian Translation (KJV)
אַרְ֙נּו֙ וְלֹ֣א עָּ֔ה אשור֖נו ולֹ֣א קְר֑וב דָרַך קוקִב מֽיַעַחֵב וק֥ח שֵ֙ב֙ מישראֵל ומחץף֙ פַּ֣י וְעֶי וְקְזר כּללבני-שֽ׃׃	Lo veré, mas no ahora; lo miraré, mas no en breve. De Jacob saldrá una estrella, y de Israel se levantará un cetro (el rey David), que aplastará los costados (señores) de Moav y dominará a todos los hijos de Set.	I see it, but not now; I behold it, but not soon. A star has gone forth from Jacob, and a staff will arise from Israel which will crush the princes of Moab and uproot all the sons of Seth.	I shall see him but not now I shall behold him but not nigh there shall come a Star out of Jacob and a Sceptre shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth
Greek Reference 1: Holy Tānāḵh: (sefer bamidbar – book of numbers) (24:17)

Similarly, St. Mathew, one of the Twelve Apostles of Lord Jesus Christ, in his Gospel, which is one amongst the Four Canonical Gospels in the New Testament of the Holy Bible further testifies thus: 

Original	Transliteration	Translation
Τοῦ δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλέεμ τῆς Ἰουδαίας ἐν ἡμέραις Ἡρῴδου τοῦ βασιλέως, ἰδοὺ μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς Ἱεροσόλυμα λέγοντες “Ποῦ ἐστιν ὁ τεχθεὶς βασιλεὺς τῶν Ἰουδαίων; εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ καὶ ἤλθομεν προσκυνῆσαι αὐτῷ.” Ἀκούσας δὲ ὁ βασιλεὺς Ἡρῴδης ἐταράχθη, καὶ πᾶσα Ἱεροσόλυμα μετ’ αὐτοῦ, καὶ συναγαγὼν πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ ἐπυνθάνετο παρ’ αὐτῶν ποῦ ὁ Χριστὸς γεννᾶται. Οἱ δὲ εἶπαν αὐτῷ· “Ἐν Βηθλέεμ τῆς Ἰουδαίας· οὕτως γὰρ γέγραπται διὰ τοῦ προφήτου· ‘Καὶ σύ, Βηθλέεμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ.’” Τότε Ἡρῴδης λάθρᾳ καλέσας τοὺς μάγους ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος, καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν· “Πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου· ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ.” Οἱ δὲ ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν· καὶ ἰδοὺ ὁ ἀστὴρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτούς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον. ἰδόντες δὲ τὸν ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. καὶ ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ, καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. Καὶ χρηματισθέντες κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην, δι’ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν αὐτῶν.	tou de iēsou gennēthentos en bēthleem tēs ioudaias en ēmerais ērōdou tou basileōs idou magoi apo anatolōn paregenonto eis ierosoluma legontes pou estin o techtheis basileus tōn ioudaiōn eidomen gar autou ton astera en tē anatolē kai ēlthomen proskunēsai autō akousas de o basileus ērōdēs etarachthē kai pasa ierosoluma met autou kai sunagagōn pantas tous archiereis kai grammateis tou laou epunthaneto par autōn pou o christos gennatai oi de eipan autō en bēthleem tēs ioudaias outōs gar gegraptai dia tou prophētou kai su bēthleem gē iouda oudamōs elachistē ei en tois ēgemosin iouda ek sou gar exeleusetai ēgoumenos ostis poimanei ton laon mou ton israēl tote ērōdēs lathra kalesas tous magous ēkribōsen par autōn ton chronon tou phainomenou asteros kai pempsas autous eis bēthleem eipen poreuthentes exetasate akribōs peri tou paidiou epan de eurēte apangeilate moi opōs kagō elthōn proskunēsō autō oi de akousantes tou basileōs eporeuthēsan kai idou o astēr on eidon en tē anatolē proēgen autous eōs elthōn estathē epanō ou ēn to paidion idontes de ton astera echarēsan charan megalēn sphodra kai elthontes eis tēn oikian eidon to paidion meta marias tēs mētros autou kai pesontes prosekunēsan autō kai anoixantes tous thēsaurous autōn prosēnenkan autō dōra chruson kai libanon kai smurnan kai chrēmatisthentes kat onar mē anakampsai pros ērōdēn di allēs odou anechōrēsan eis tēn chōran autōn	Now after Jesus was born in Bethlehem of Judea jin the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, “Where is he who has been born lking of the Jews? For we saw his star when it rose and have come to worship him.” When Herod the king heard this, he was troubled, and all Jerusalem with him; and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, “In Bethlehem of Judea, for so it is written by the prophet: “ ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.’ ” Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. And he sent them to Bethlehem, saying, “Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.” After listening to the king, they went on their way. And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. And going into the house, they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh. And being warned in a dream not to return to Herod, they departed to their own country by another way.
Greek Reference 1: Holy Bible: Mathew(2:1-12)

    Astronomically speaking, the identifying the nature of the Star of Bethlehem has been a much controversially debated topic amidst scholars and scientists. While some scholars speculate that the celestial body could have been   

• A passing विकेश (vikeśa - comet) or a उल्का (ulkā - metorite), that was visible to the three μάγοι (magians - astrologers) from the Zoroastrian civilization (Mesopotamia Persia). 
• Alternatively, the celestial event could astrologically refer to the ग्रहयुति (grahyutia – planetary conjunctions) between three planets viz.  चन्द्रग्रह (candragraha – moon planet), शनिग्रह (śanigraha – Saturn planet) & गुरुग्रह (gurugraha – Jupiter planet) in the house of मीनराशि (mīnarāśi – pisces sign).
• Alternatively, lunar occultation of गुरुग्रह (gurugraha – Jupiter planet) in the मेषराशि (meṣarāśi – aries sign). 
• Could possibly be an explosion of a dwarf star, technically called nova or could be even a Super Nova from astral constellations. For example, the eminent mathematician and physicist F.J Tipler speculates that the star of Star of Bethlehem refers to type Ia/Ic supernova in the Andromeda Galaxy which corresponds to उत्तरभाद्रपद नक्षत्र (uttarabhādrapada nakṣatra – asterism γ pegasi and α andromedae) 

Esoteric Significance of Place of Birth 

It is believed that Lord Jesus Christ was born in the holy town of ת לֶחֶם (bet leḥem – bethlehem – house of food), which is Sanskrit translates as अन्नग्रह (annagraha – abode of food).  which is part of יִשְׂרָאֵל‎ (yīsraʾel – Israel – power of god). Thus, the birth-place of Lord Jesus Christ which is called ֵּית לֶחֶם (bet leḥem – Bethlehem – house of food), corresponds to अन्नमयकोश (annamayakośa – food dominated sheath) in terms of सनातनधर्म हिन्दुत्वस्य (sanātanadharma hindutvasya– eternal spirituality of Hinduism).   

   

I am reminded of the famous Latin hymn “Adeste Fideles (O Come All Ye Faithful)” which is a Christmas Carol attributed to John Francis Wade, translated to English by the Christian Priest Frederick Oakeley

Original	Catholic Christian Translation (KJV)
Adeste fideles læti triumphantes, Venite, venite in Bethlehem. Natum videte Regem angelorum: Venite adoremus (3×) Dominum. Deum de Deo, lumen de lumine Gestant puellæ viscera Deum verum, genitum non factum. Venite adoremus (3×) Dominum Cantet nunc io, chorus angelorum; Cantet nunc aula cælestium, Gloria, gloria in excelsis Deo, Venite adoremus (3×) Dominum. Ergo qui natus die hodierna. Jesu, tibi sit gloria, Patris æterni Verbum caro factum. Venite adoremus (3×) Dominum.	O come, all ye faithful, joyful and triumphant! O come ye, O come ye to Bethlehem; Come and behold him Born the King of Angels: O come, let us adore Him, (3×) Christ the Lord. God of God, light of light, Lo, he abhors not the Virgin's womb; Very God, begotten, not created: O come, let us adore Him, (3×) Christ the Lord. Sing, choirs of angels, sing in exultation, Sing, all ye citizens of Heaven above! Glory to God, glory in the highest: O come, let us adore Him, (3×) Christ the Lord. Yea, Lord, we greet thee, born this happy morning; Jesus, to thee be glory given! Word of the Father, now in flesh appearing! O come, let us adore Him, (3×) Christ the Lord.
Latin Reference 1: Adeste Fideles (O Come All Ye Faithful) (1-4)

As we all know, the अन्नमय कोश (annamaya kośa - food / physical sheath) forms the lowest rung in the ladder of consciousness; it predominately consists of all the material entities observed in the भु मण्डल (bhu maṇḍala - terrestrial world) including all the varieties of phenomenal manifestations of Mother Nature. In simple words, it refers to the outer most expression of the objective external “world out there” providing the foundation for evolution.

But even before probing into the details of this plane, let us in the first place understand why the ancient Hindu Vedantic wisdom calls it the अन्नमयकोश (annamayakośa – food made sheath). But before getting into the “why?”, let us first understand the “what?”. Well, श्री आदि शंकराचार्य भगव्त्पाद (śrī ādi śaṃkarācārya bhagavtpāda) in his famous minor treatise तत्त्वबोधः (tattvabodhaḥ) states thus:

Original	Transliteration	Translation
अन्नमयः कः? अन्नरसेनैव भूत्वा अन्नरसेन्नैव वृद्धिं प्राप्य अन्नरूपपृथिव्यां यद् विलीयते अन्नमयः कोशः स्थूल शरीरम्॥	annamayaḥ kaḥ? annarasenaiva bhūtvā annarasennaiva vṛddhiṃ prāpya annarūpapṛthivyāṃ yad vilīyate annamayaḥ kośaḥ sthūla śarīram॥	What is the food (modified) sheath? The gross body, having come into existence by the essence of food alone, having gained growth, (and also) which resolves in the earth that is in the form of food, is food (modified) sheath. -translation by Swami Dayananda Saraswati.
Sanskrit Reference: तत्त्वबोधः (tattvabodhaḥ)

Although the above is a good definition, yet if you feel it does not clarify enough. Well here is one more explanation provided by the honorable भगव्त्पाद (bhagavtpāda) in another popular treatise विवेकचूडामणि (vivekacūḍāmaṇi – crest jewel of wisdom)

Original	Transliteration	Translation
देहोऽयम् अन्नभवनोऽन्नमयस्तु कोशो ह्यन्नेन जोवति विनश्यति तद्विहीनः। त्वक्चर्ममांसरुधिराथिपुरिषराशिः नायम् स्वयं भाविउअर्हति नित्यशुद्धः॥	deho'yam annabhavano'nnamayastu kośo hyannena jovati vinaśyati tadvihīnaḥ। tvakcarmamāṃsarudhirāthipuriṣarāśiḥ nāyam svayaṃ bhāviuarhati nityaśuddhaḥ॥	The body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mask of skin, flesh, blood, bones and filth, and can never be eternally pure, self-existent atman. -translation by Swami Swmi Ranganathananda (RKM Order).
Sanskrit Reference: विवेकचूडामणि (vivekacūḍāmaṇi) (156)

Thus, in a nutshell, as explained by the द्वितय प्रकरण ग्रन्थौ (dvitaya prakaraṇa granthau – two explanatory treatises) quoted above, we can infer that as अन्न (anna - food) forms the main source of आहारम (āhāram – nutrition) for the very sustenance in the भौतिक व्रत (bhautika vrata – physical realm), the latter is tagged as the अन्नमयकोश (annamayakośa – food made sheath).

    With this basic understanding let us now learn about the nature and significance of अन्नमयकोश (annamayakośa – food made sheath) as declared in the sacred पञ्चम अनुवाक (pañcama anuvāka  – fifth passage) occurring in the ब्रह्मानन्दवल्ली (brahmānandavallī) section of the sacred तैत्तिरीय उपनिषद् (taittirīya upaniṣad). According to which:

Original	Transliteration	Translation
अन्नाद्वै प्रजाः प्रजायन्ते।याः काश्चपृथ्वींश्रिताः। अथो अन्नेनैव जीवन्ति।अथैनदपियन्त्यन्ततः। अन्नंहि भूतानां ज्येष्ठम्। तस्मातस्र्वैषध्मुच्यते। सर्व वै ते अन्नमापनुवन्ति येअन्नं ब्रह्मोपास्ते। अन्नंहि भूतानां ज्येष्ठम्। तस्मातसर्वैषध्मुच्यते। अन्नाद्भूतानि जायन्ते। जातान्यन्नेन वर्धन्तिए। अद्यतेऽत्ति च भूतानि। तस्मादन्नं तदुच्यत इति। तस्माद्वा एतस्मादन्नर समयादन्योऽन्तर आत्मा प्राणमयः। तेणैष पूर्णः। स व एष पुरुषविध एव। तस्य पुरुषविधतामन्वयं पुरुषविधः। तस्य प्राण एव शिरः। व्यानो दक्षिणः पक्षः। अपानः उत्तरः पक्षः। आकाश आत्मा। पृथ्वि पुच्छम् प्रतिष्ठा। तदप्येष श्लोल्को भवति॥	annādvai prajāḥ prajāyante। kāścapṛthivīṃśritāḥ। atho annenaiva jīvanti| athainadapiyantyantataḥ। annaṃhi bhūtānāṃ jyeṣṭham। tasmātasrvaiṣadhmucyate। sarva vai te annamāpanuvanti yeannaṃ brahmopāste। annaṃhi bhūtānāṃ jyeṣṭham। tasmātasarvaiṣadhmucyate। annādbhūtāni jāyante। jātānyannena vardhantie। adyate'tti ca bhūtāni। tasmādannaṃ taducyata iti। tasmādvā etasmādannara samayādanyo'ntara ātmā prāṇamayaḥ। teṇaiṣa pūrṇaḥ। sa va eṣa puruṣavidha eva। tasya puruṣavidhatāmanvayaṃ puruṣavidhaḥ। tasya prāṇa eva śiraḥ। vyāno dakṣiṇaḥ pakṣaḥ। apānaḥ uttaraḥ pakṣaḥ। ākāśa ātmā। pṛthvi puccham pratiṣṭhā। tadapyeṣa ślolko bhavati॥	Verily, all sorts and races of creatures that have their refuge upon earth, are begotten from food; thereafter they live also by food and it is to food again that they return at the end and last. For food is the eldest of created things and therefore they name it the Green Stuff of the universe. Verily, they who worship the Eternal as food, attain the mastery of food to the uttermost; for Food is the eldest of created things and there fore they name it the Green Stuff of the universe. From food all creatures are born and being born they grow by food. Lo, it is eaten and it eats; yea, it devours the creatures that feed upon it, therefore it is called food from the eating. Now there is a second and inner Self which is other than this that is of the substance of food; and it is made of the vital stuff called Prana. And the Self of Prana fills the Self of food. Now the Self of Prana is made in the image of a man; according as is the human image of the other, so is it in the image of the man. The main Breath is the head of him, the breath pervasor is his right side and the lower breath is his left side; ether is his spirit which is the self of him, earth is his lower member whereon he rests abidingly. Whereof this is the Scripture. translation by Sri Aurobindho
Sanskrit Reference: तैत्रीय उपनिषद् (taitrīya upaniṣad) (2.2.1)

Esoteric Significance of  עַלְמָה‎ עַלְמָה‎  (mīryām almā - virgin mary)

 

Original	Transliteration	Jewish Translation	Catholic Christian Translation (KJV)
לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּאֵל	lā·ḵên yitên ’ă·ḏō·nāy hū lā·ḵem o·wt: hinneh hā·‘al·māh hā·rāh wə·yō·le·ḏeṯ bên, wə·qā·rāṯ shem-o imanuel	Assuredly, my Lord will give you a sign of His own accord! Look, the young woman is with child and about to give birth to a son. Let her name him Immanuel.	Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Greek Reference 1: Holy Tānāḵh(Nəvīʾīm): yəšaʿyāhū (Isaiyah) (7:14)

 

Please note that the original Hebrew term עַלְמָה‎ (al·māh – virgin / maiden) is an overloaded term as on the one hand it can be interpreted as referring to a “virgin” as well as ‘maiden’ while its Greek counterpart is Παρθένος (parthenos - virgin). Interestingly, while the Jewish version translates the term to refer to a कुमारी /  עַלְמָה‎ (kumārī / al·māh – maiden), the Christian conveniently translates it as कन्या / עַלְמָה‎ (kanyā / al·māh – virgin) based on the Greek translation Παρθένος / कन्या  (Parthenos / kanyā - virgin).

The main rationale in acknowledging कण्या जन्म खृष्टस्य (kaṇyā janma khṛṣṭasya – virgin birth of christ) is closely related to the मूलपाप (mūlapāpavāda – doctrine of original sin). In other words, since Lord Jesus is the देवमीढ पुत्र ब्राह्मपितुः (devamīḍha putra - god-begotten son), His birth was essentially based on निष्कलण्क गर्भावक्रान्ति (niṣkalaṇka garbhāvakrānti – immaculate conception), which technically means He got conceived in the गर्भ मरीयमेः (garbha marīyamēḥ  - womb of Mary) without संभव / विनामैथुन (asaṃbhava / vināmaithuna – non-coital / without intercourse). Hence, he is not bound by मूलपाप (mūlapāpa – original sin) unlike in the case of the जन्म लौकिक मनुष्याणाम् (janma laukika manuṣyāṇām – birth of ordinary humans) which is based on मैथुन (maithuna – sexual intercourse/coition), carry with them the liability relating to the मूलपाप (mūlapāpa – original sin).

Of course, in world religions, neither the concept of देवमीढ पुत्र ब्राह्मपितुः (devamīḍha putra - god-begotten son) nor that of the कण्या जन्म (kaṇyā janma – virgin birth) is unique to Jesus Christ. Similar accounts of देवमीढ पुत्र ब्राह्मपितुः (devamīḍha putra - god-begotten son) are found in many ancient civilizations. Popular examples of ancient Greece include that of Plato (born to Apollo), Perseus, Dionysus etc. Horus (son of Osiris) in Egypt and Mithra in Persia.

In Hinduism one of the earliest references to असंभव जन्म अग्निदेवस्य (asaṃbhava janma agnidevasya  – non-coital birth of fire god) is revealed to श्री वामदेव गौतम महऋषि (śrī vāmadeva gautama mahaṛṣi) as part of the sacred ऋग्वेदमन्त्र (ṛgvedamantra) wherein श्री अग्निदेव  (śrī agnideva – sacred fire deity) is eulogized thus:

Original	Transliteration	Translation
वेरध्वरस्य दूत्यानि विद्वानुभे अन्ता रोदसी संचिकित्वान् । दूत ईयसे प्रदिव उराणो विदुष्टरो दिव आरोधनानि ॥ कृष्णं त एम रुशतः पुरो भाश्चरिष्ण्वर्चिर्वपुषामिदेकम् । यदप्रवीता दधते ह गर्भं सद्युश्चिज्जातो भवसीदु दूतः ॥	veradhvarasya dūtyāni vidvānubhe antā rodasī saṃcikitvān । dūta īyase pradiva urāṇo viduṣṭaro diva ārodhanāni ॥ kṛṣṇaṃ ta ema ruśataḥ puro bhāścariṣṇvarcirvapuṣāmidekam । yadapravītā dadhate ha garbhaṃ sadyuścijjāto bhavasīdu dūtaḥ ॥	He journeys knowing the embassies of the pilgrim-sacrifice between both the firmaments, utterly awakened to knowledge. A messenger, the Ancient of days, ever widening, ever greater in knowledge, thou travellest the mounting slopes of heaven Black is the path of thy shining, thy light goes in front, a journeying ray, the one supreme of all thy bodies; when one unimpregnated bears thee as the child of her womb, in the sudden moment of thy birth thou art already the messenger. - translation by Sri Aurobindo
Sanskrit Reference: ऋग्वेदमन्त्र (ṛgvedamantra) (4.7.8,9)

Here, the देवमीढ पुत्र ब्राह्मपितुः (devamīḍha putra - god-begotten son) is named as עִמָּנוּאֵל (Immānū'el - Immanuel - God with Us), which esoterically signifies the Divine Immanence, which in terms of सनातनधर्म हिन्दुत्वस्य (sanātanadharma hindutvasya– eternal spirituality of Hinduism) corresponds to the अन्तर्यामिब्रह्मन् (antaryāmibrahman – inherent divinity)

Interestingly, St. Mathew, one of the Twelve Apostles of Lord Jesus Christ, in his Gospel, which is one amongst the Four Canonical Gospels in the New Testament of the Holy Bible, cites the above testimony, as part of the Infancy Narrative, referring to the birth of Ἰησοῦς (yəhōšūa – Jesua / Jesus - savior), which in terms of सनातनधर्म हिन्दुत्वस्य (sanātanadharma hindutvasya– eternal spirituality of hinduism) corresponds to the नाथ / रक्षक (nātha / rakṣaka– protector / savior).

Original	Transliteration	Translation
Τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνηστευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ἰωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου. Ἰωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν δειγματίσαι, ἐβουλήθη λάθρᾳ ἀπολῦσαι αὐτήν. Ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατ’ ὄναρ ἐφάνη αὐτῷ λέγων “Ἰωσὴφ υἱὸς Δαυίδ, μὴ φοβηθῇς παραλαβεῖν Μαρίαν τὴν γυναῖκά σου, τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Ἁγίου· τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.” Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ Κυρίου διὰ τοῦ προφήτου λέγοντος “Ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ Ἐμμανουήλ,” ὅ ἐστιν μεθερμηνευόμενον “Μεθ’ ἡμῶν ὁ Θεός.” Ἐγερθεὶς δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου, καὶ παρέλαβεν τὴν γυναῖκα αὐτοῦ·	tou de {WH: [iēsou] } {UBS4: iēsou } christou ē genesis outōs ēn mnēsteutheisēs tēs mētros autou marias tō iōsēph prin ē sunelthein autous eurethē en gastri echousa ek pneumatos agiou iōsēph de o anēr autēs dikaios ōn kai mē thelōn autēn deigmatisai eboulēthē lathra apolusai autēn tauta de autou enthumēthentos idou angelos kuriou kat onar ephanē autō legōn iōsēph uios dauid mē phobēthēs paralabein marian tēn gunaika sou to gar en autē gennēthen ek pneumatos estin agiou texetai de uion kai kaleseis to onoma autou iēsoun autos gar sōsei ton laon autou apo tōn amartiōn autōn touto de olon gegonen ina plērōthē to rēthen upo kuriou dia tou prophētou legontos idou ē parthenos en gastri exei kai texetai uion kai kalesousin to onoma autou emmanouēl o estin methermēneuomenon meth ēmōn o theos egertheis de {WH: [o] } {UBS4: o } iōsēph apo tou upnou epoiēsen ōs prosetaxen autō o angelos kuriou kai parelaben tēn gunaika autou	This is how the birth of Jesus Christ came about: His mother Mary was pledged in marriage to Joseph, but before they came together, she was found to be with child through the Holy Spirit. Because Joseph her husband was a righteous man and was unwilling to disgrace her publicly, he resolved to divorce her quietly. But after he had pondered these things, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to embrace Mary as your wife, for the One conceived in her is from the Holy Spirit. She will give birth to a Son, and you are to give Him the name Jesus, because He will save His people from their sins.” All this took place to fulfill what the Lord had said through the prophet: “Behold, the virgin will be with child and will give birth to a son, and they will call Him Immanuel” (which means, “God with us”). When Joseph woke up, he did as the angel of the Lord had commanded him, and embraced Mary as his wife. But he had no union with her until she gave birth to a Son. And he gave Him the name Jesus.
Greek Reference 1: Holy Bible: Mathew(1:18-24)

   

Similarly, the famous Gospel of Luke which forms the two amongst the four Canonical Gospels in the New Testament of the Holy Bible. For example, St. Luke, the noble evangelist in his Gospel, records the event thus:

Original	Transliteration	Translation
Ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἐξῆλθεν δόγμα παρὰ Καίσαρος Αὐγούστου ἀπογράφεσθαι πᾶσαν τὴν οἰκουμένην. αὕτη ἀπογραφὴ πρώτη ἐγένετο ἡγεμονεύοντος τῆς Συρίας Κυρηνίου. καὶ ἐπορεύοντο πάντες ἀπογράφεσθαι, ἕκαστος εἰς τὴν ἑαυτοῦ πόλιν. Ἀνέβη δὲ καὶ Ἰωσὴφ ἀπὸ τῆς Γαλιλαίας ἐκ πόλεως Ναζαρὲθ εἰς τὴν Ἰουδαίαν εἰς πόλιν Δαυὶδ ἥτις καλεῖται Βηθλεέμ, διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ, ἀπογράψασθαι σὺν Μαριὰμ τῇ ἐμνηστευμένῃ αὐτῷ, οὔσῃ ἐγκύῳ Ἐγένετο δὲ ἐν τῷ εἶναι αὐτοὺς ἐκεῖ ἐπλήσθησαν αἱ ἡμέραι τοῦ τεκεῖν αὐτήν καὶ ἔτεκεν τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐσπαργάνωσεν αὐτὸν καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι. Καὶ ποιμένες ἦσαν ἐν τῇ χώρᾳ τῇ αὐτῇ ἀγραυλοῦντες καὶ φυλάσσοντες φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν. καὶ ἄγγελος Κυρίου ἐπέστη αὐτοῖς καὶ δόξα Κυρίου περιέλαμψεν αὐτούς, καὶ ἐφοβήθησαν φόβον μέγαν. καὶ εἶπεν αὐτοῖς ὁ ἄγγελος “Μὴ φοβεῖσθε· ἰδοὺ γὰρ εὐαγγελίζομαι ὑμῖν χαρὰν μεγάλην, ἥτις ἔσται παντὶ τῷ λαῷ, ὅτι ἐτέχθη ὑμῖν σήμερον Σωτήρ, ὅς ἐστιν Χριστὸς Κύριος, ἐν πόλει Δαυίδ. καὶ τοῦτο ὑμῖν ‹τὸ› σημεῖον, εὑρήσετε βρέφος ἐσπαργανωμένον καὶ κείμενον ἐν φάτνῃ.” Καὶ ἐξαίφνης ἐγένετο σὺν τῷ ἀγγέλῳ πλῆθος στρατιᾶς οὐρανίου αἰνούντων τὸν Θεὸν καὶ λεγόντων “Δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰρήνη ἐν ἀνθρώποις εὐδοκίας.” Καὶ ἐγένετο ὡς ἀπῆλθον ἀπ’ αὐτῶν εἰς τὸν οὐρανὸν οἱ ἄγγελοι, οἱ ποιμένες ἐλάλουν πρὸς ἀλλήλους “Διέλθωμεν δὴ ἕως Βηθλεὲμ καὶ ἴδωμεν τὸ ῥῆμα τοῦτο τὸ γεγονὸς ὃ ὁ Κύριος ἐγνώρισεν ἡμῖν.” Καὶ ἦλθαν σπεύσαντες, καὶ ἀνεῦραν τήν τε Μαριὰμ καὶ τὸν Ἰωσὴφ καὶ τὸ βρέφος κείμενον ἐν τῇ φάτνῃ· ἰδόντες δὲ ἐγνώρισαν περὶ τοῦ ῥήματος τοῦ λαληθέντος αὐτοῖς περὶ τοῦ παιδίου τούτου. καὶ πάντες οἱ ἀκούσαντες ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς ἡ δὲ Μαρία πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα* ἐν τῇ καρδίᾳ αὐτῆς. Καὶ ὑπέστρεψαν οἱ ποιμένες δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον καθὼς ἐλαλήθη πρὸς αὐτούς.	egeneto de en tais ēmerais ekeinais exēlthen dogma para kaisaros augoustou apographesthai pasan tēn oikoumenēn autē apographē prōtē egeneto ēgemoneuontos tēs surias kurēniou kai eporeuonto pantes apographesthai ekastos eis tēn eautou polin anebē de kai iōsēph apo tēs galilaias ek poleōs nazareth eis tēn ioudaian eis polin dauid ētis kaleitai bēthleem dia to einai auton ex oikou kai patrias dauid apograpsasthai sun mariam tē emnēsteumenē autō ousē enkuō egeneto de en tō einai autous ekei eplēsthēsan ai ēmerai tou tekein autēn kai eteken ton uion autēs ton prōtotokon kai esparganōsen auton kai aneklinen auton en phatnē dioti ouk ēn autois topos en tō katalumati kai poimenes ēsan en tē chōra tē autē agraulountes kai phulassontes phulakas tēs nuktos epi tēn poimnēn autōn kai angelos kuriou epestē autois kai doxa kuriou perielampsen autous kai ephobēthēsan phobon megan kai eipen autois o angelos mē phobeisthe idou gar euangelizomai umin charan megalēn ētis estai panti tō laō oti etechthē umin sēmeron sōtēr os estin christos kurios en polei dauid kai touto umin {UBS4: to } sēmeion eurēsete brephos esparganōmenon kai keimenon en phatnē kai exaiphnēs egeneto sun tō angelō plēthos stratias ouraniou ainountōn ton theon kai legontōn doxa en upsistois theō kai epi gēs eirēnē en anthrōpois eudokias kai egeneto ōs apēlthon ap autōn eis ton ouranon oi angeloi oi poimenes elaloun pros allēlous dielthōmen dē eōs bēthleem kai idōmen to rēma touto to gegonos o o kurios egnōrisen ēmin kai ēlthan speusantes kai aneuran tēn te mariam kai ton iōsēph kai to brephos keimenon en tē phatnē dontes de egnōrisan peri tou rēmatos tou lalēthentos autois peri tou paidiou toutou kai pantes oi akousantes ethaumasan peri tōn lalēthentōn upo tōn poimenōn pros autous ē de {WH: maria } {UBS4: mariam } panta sunetērei ta rēmata tauta sumballousa en tē kardia autēs kai upestrepsan oi poimenes doxazontes kai ainountes ton theon epi pasin ois ēkousan kai eidon kathōs elalēthē pros autous	And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. (And this taxing was first made when Cyrenius was governor of Syria.) And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) To be taxed with Mary his espoused wife, being great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them
Greek Reference 1: Holy Bible: Luke (2:1-20)

Thus, there is deeper celestial significance relating to the event of Christmas and सूर्योपासन (sūryopāsana – solar worship).  Similarities between Lord Jesus Christ and Lord श्री मित्रदेवा (śrī mitradevā – Lord Mitra) who was an important deity common to the ancient cultures of Mithraic mystery cults, Vedic (Indian), Zoroastrian (Persian) and Greco-Roman civilizations. 

ἀνασταύρωσις / क्रूशाभिधानस्थापन (stávrosi / krūśābhidhānasthāpana – crucifixion)

Esoteric Significance of ἀνασταύρωσις (anastaúrōsis – crucifixion)

It was on the Μεγάλη Παρασκευή (Megali Paraskevi - Good Friday) when His Holiness Lord Jesus Christ of Nazareth was crucified at Golgotha (Calvary site) on the outskirts of the Holy city of Jerusalem. Let us now look at the esoteric significance of this event, leaving aside the petty political, communal aspects of the same. 

In fact, according to orthodox Catholic Christian Liturgical belief system, the entire week is celebrated as Ἁγία καὶ Μεγάλη Ἑβδομάς (Agia ké Megale Evdδomas – Holy and Great Week) viz. 

Beginning with Palm Sunday signifying the movable feast commemorating the triumphant entry of Lord Jesus Christ into the Holy City of Jerusalem.

Μεγάλη Δευτέρα (Megale Deutera - Holy Monday), commemorating the sacred cursing of the fig tree by Lord Jesus Christ as well as cleansing of the temple by Him

Shrove Tuesday symbolizes the day of absolution of one’s sins by way of confession and penance. This day is also referred as Pancake Day as it is there is a custom of eating pan cakes as a meal

Great and Holy Wednesday variously referred as Spy Wednesday & Ash Wednesday. The observances typically include fasting and meat avoidance. The Liturgy includes:

 “We begin this holy season by acknowledging our need for repentance and our need for the love and forgiveness shown to us in Jesus Christ. I invite you, therefore, in the name of Christ, to observe a Holy Lent, by self-examination and penitence, by prayer and fasting, by practicing works of love, and by reading and reflecting on God's Holy Word”

Maundy Thursday commemorating the religious rite of Pedilavium / Maundy (Foot washing)

Original	Transliteration	Translation
Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν Πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς. καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος Ἰσκαριώτου, εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ Πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ Θεοῦ ἐξῆλθεν καὶ πρὸς τὸν Θεὸν ὑπάγει, ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος. Ἔρχεται οὖν πρὸς Σίμωνα Πέτρον· λέγει αὐτῷ “Κύριε, σύ μου νίπτεις τοὺς πόδας;” Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ “Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.” Λέγει αὐτῷ Πέτρος “Οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα.” Ἀπεκρίθη Ἰησοῦς αὐτῷ “Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ’ ἐμοῦ.” Λέγει αὐτῷ Σίμων Πέτρος “Κύριε, μὴ τοὺς πόδας μου μόνον ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.” Λέγει αὐτῷ ‹ὁ› Ἰησοῦς “Ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλ’ ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ’ οὐχὶ πάντες.” ᾔδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν ὅτι “Οὐχὶ πάντες καθαροί ἐστε.” Ὅτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς “Γινώσκετε τί πεποίηκα ὑμῖν; ὑμεῖς φωνεῖτέ με Ὁ Διδάσκαλος καὶ ὁ Κύριος, καὶ καλῶς λέγετε· εἰμὶ γάρ εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ Κύριος καὶ ὁ Διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας·ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς ποιῆτε. ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ, οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν. εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.	Pro de tēs heortēs tou pascha eidōs ho Iēsous hoti ēlthen autou hē hōra hina metabē ek tou kosmou toutou pros ton Patera, agapēsas tous idious tous en tō kosmō, eis telos ēgapēsen autous. kai deipnau ginomenau tau diabolou ēdē beblēkotos eis tēn karidian hina paradoi auton loudas Simōnos Iskariōtou eidōs hoti panta edōken autō ho Patēr eis tas cheiras, kai hoti apo Theou exēlthen kai pros ton Theon hypagei, egeiretai ek tou deipnou kai tithēsin ta himatia, kai labōn lention diezōsen heauton; eita ballei hydōr eis ton niptēra, kai ērxato niptein tous podas tōn mathētōn kai ekmassein tō lentiō hō ēn diezōsmenos. erchetai oun pros Simōna Petron; legei autō Kyrie, sy mou nipteis tous podas? apekrithē Iēsous kai eipen autō HO egō poiō sy ouk oidas arti, gnōsē de meta tauta. egei autō Petros Ou mē nipsēs mou tous podas eis ton aiōna. apekrithē Iēsous autō Ean mē nipsō se, ouk echeis meros met’ emou. legei autō Simōn Petros Kyrie, mē tous podas mou monon alla kai tas cheiras kai tēn kephalēn. legei autō Iēsous HO leloumenos ouk echei chreian ei mē tous podas nipsasthai, all’ estin katharos holos; kai hymeis katharoi este, all’ ouchi pantes. ēdei gar ton paradidonta auton; dia touto eipen hoti Ouchi pantes katharoi este. Hote oun enipsen tous podas autōn kai elaben ta himatia autou kai anepesen palin, eipen autois Ginōskete ti pepoiēka hymin? hymeis phōneite me HO Didaskalos kai ho Kyrios, kai kalōs legete; eimi gar. ei oun egō enipsa hymōn tous podas ho Kyrios kai ho Didaskalos, kai hymeis opheilete allēlōn niptein tous podas; hypodeigma gar edōka hymin hina kathōs egō epoiēsa hymin kai hymeis poiēte amēn amēn legō hymin ouk estin doulos meizōn tou kyriou autou oude apostolos meizōn tou pempsantos auton ei tauta oidate makarioi este ean poiēte auta	Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you.
Greek Reference : Holy Bible: John(13.1-17)

Of course, amongst the Ἁγία καὶ Μεγάλη Ἑβδομάς (Agia ké Megale Evdδomas – Holy and Great Week), the following three days are considered to be the most important days

Μεγάλη Παρασκευή (Megali Paraskevi - Good Friday) commemorates the ἀνασταύρωσις (anastaúrōsis – crucifixion) of Lord Jesus Christ on the Cross.  

From a spiritual perspective, Lord Jesus Christ, the देवमीढ पुत्र ब्राह्मपितुः (devamīḍha putra - god-begotten son), and one of noblest of souls, who, out of His Infinite Compassion and Mercy, underwent the unimaginable agony and suffering of His ἀνασταύρωσις / क्रूशाभिधानस्थापन (stávrosi / krūśābhidhānasthāpana – crucifixion), as an act self-sacrifice, for the sake of world. To quote from the Holy Bible: 

Original	Transliteration	Translation
διὸ καὶ Ἰησοῦς, ἵνα ἁγιάσῃ διὰ τοῦ ἰδίου αἵματος τὸν λαόν, ἔξω τῆς πύλης ἔπαθεν	dio kai iEsous hina hagiasE dia tou idiou haimatos ton laon exO tEs pulEs epathen	And so Jesus also suffered outside the city gate to make the people holy through his own blood
Greek Reference 1: Holy Bible: Hebrews (13:12)

In fact, He even at the time of ἀνασταύρωσις (anastaúrōsis – crucifixion), He prayed for the welfare of his enemies, the very persons who tortured him to death. Lord Jesus prayed thus: 

Original	Transliteration	Translation
ὁ δὲ Ἰησοῦς ἔλεγεν Πάτερ, ἄφες αὐτοῖς· οὐ γὰρ οἴδασιν τί ποιοῦσιν. διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον κλήρους.	ho de Iēsous elegen Pater, aphes autois; ou gar oidasin ti poiousin. diamerizomenoi de ta himatia autou ebalon klērous.	Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided up his clothes by casting lots.
Greek Reference 1: Holy Bible: Luke (23:34)

     One might ask a seemingly very logical question, why should the Omnipotent God need to undergo this mode of salvaging the universe? Doesn’t he know a simpler method, for, after all, He is the Almighty God? Well, as a response to these questions, I would like to quote here the following verses from the Savitri which is the magnum opus poetic masterpiece of Sri Aurobindo. Herein the saint-poet very beautifully explains the whole concept behind God’s incarnation into the phenomenal world and His sufferings and sacrifices for the sake of mankind,    

He who would save the race must share its pain:

This he shall know who obeys that grandiose urge.

The Great who came to save this suffering world

And rescue out of Time’s shadow and the Law,

Must pass beneath the yoke of grief and pain;

They are caught by the Wheel that they had hoped to break,

On their shoulders they must bear man’s load of fate.

Heaven’s riches they bring, their sufferings count the price

Or they pay the gift of knowledge with their lives.

The Son of God born as the Son of man

Has drunk the bitter cup, owned Godhead’s debt,

The debt the Eternal owes to the fallen kind

His will has bound to death and struggling life

That yearns in vain for rest and endless peace.

Now is the debt paid, wiped off the original score.

The Eternal suffers in a human form,

He has signed salvation’s testament with his blood:

He has opened the doors of his undying peace.

The Deity compensates the creature’s claim,

The Creator bears the law of pain and death;

A retribution smites the incarnate God.

His love has paved the mortal’s road to Heaven:

He has given his life and light to balance here

The dark account of mortal ignorance.

It is finished, the dread mysterious sacrifice,

Offered by God’s martyred body for the world;

Gethsemane and Calvary are his lot,

He carries the cross on which man’s soul is nailed;

His escort is the curses of the crowd;

Insult and jeer are his right’s acknowledgment;

Two thieves slain with him mock his mighty death.

He has trod with bleeding brow the Saviour’s way.

He who has found his identity with God

Pays with the body’s death his soul’s vast light.

His knowledge immortal triumphs by his death.

Hewn, quartered on the scaffold as he falls,

His crucified voice proclaims, ‘I, I am God;’

‘Yes, all is God,’ peals back Heaven’s deathless call.

The seed of Godhead sleeps in mortal hearts,

The flower of Godhead grows on the world-tree:

All shall discover God in self and things.

But when God’s messenger comes to help the world

And lead the soul of earth to higher things,

He too must carry the yoke he came to unloose;

He too must bear the pang that he would heal:

Exempt and unafflicted by earth’s fate,

How shall he cure the ills he never felt?

He covers the world’s agony with his calm;

But though to the outward eye no sign appears

And peace is given to our torn human hearts,

The struggle is there and paid the unseen price;

The fire, the strife, the wrestle are within.

He carries the suffering world in his own breast;

Its sins weigh on his thoughts, its grief is his:

Earth’s ancient load lies heavy on his soul;

Night and its powers beleaguer his tardy steps,

The Titan adversary’s clutch he bears;

His march is a battle and a pilgrimage.

Life’s evil smites, he is stricken with the world’s pain:

A million wounds gape in his secret heart.

He journeys sleepless through an unending night;

Antagonist forces crowd across his path;

A siege, a combat is his inner life.

Even worse may be the cost, direr the pain:

His large identity and all-harbouring love

Shall bring the cosmic anguish into his depths,

The sorrow of all living things shall come

And knock at his doors and live within his house;

A dreadful cord of sympathy can tie

All suffering into his single grief and make

All agony in all the worlds his own.

He meets an ancient adversary Force,

He is lashed with the whips that tear the world’s worn heart;

The weeping of the centuries visits his eyes:

He wears the blood-glued fiery Centaur shirt,

The poison of the world has stained his throat.

In the market-place of Matter’s capital

Amidst the chafferings of the affair called life

He is tied to the stake of a perennial Fire;

He burns on an unseen original verge

That Matter may be turned to spirit stuff:

He is the victim in his own sacrifice.

The Immortal bound to earth’s mortality

Appearing and perishing on the roads of Time

Creates God’s moment by eternity’s beats.

He dies that the world may be new-born and live.

-Sri Aurobindo’s Savitri (Book 6  - Canto 2)

    Again, one of the esoteric messages, behind The Holy Cross of the Christian faith, is the ideal that the ego ‘I’ should be destroyed - that is, cross (destroy) the ego. In fact, Lord Jesus very clearly emphasizes that,

Original	Transliteration	Translation
Καὶ προσκαλεσάμενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ εἶπεν αὐτοῖς Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι.	Kai proskalesamenos ochlon syn tois mathētais autou eipen autois Ei tis thelei opisō mou elthein aparnēsasthō heauton kai aratō ton stauron autou kai akoloutheitō moi	Then he called the crowd to him along with his disciples and said: "Whoever wants to be my disciple must deny themselves and take up their cross and follow me.
Greek Reference 1: Holy Bible: Mark (08:34)

The Pulpit Commentary reads: 

"He called unto him the multitude with his disciples. This shows that there was an interval between what had just taken place and what is now recorded. Our Lord now, without any further special reference to St. Peter, delivers a lesson of universal application; although, no doubt, he had Peter in his mind. If any man would (εἴ τις θέλει) come after me, let him deny himself, and take up his cross, and follow me. This self-denial ought to extend to everything, even to life itself, which we ought to be willing to resign, if need be, for the sake of Christ. Take up his cross. It is as though he said, "Let him take up his cross, as I have borne my cross, that I might be the standard-bearer and Leader of all cross-bearers - I, who carried the cross on which I was to be crucified to the mount of Calvary." St. Luke (Luke 9:23) adds the words (καθ ἡμέραν), "daily:" "let him take up his cross daily;" thus showing that "every day," and often "at every hour," something occurs which it becomes us to bear patiently and bravely, and so on continually through our whole life. He takes up his cross who is crucified to the world. But he to whom the world is crucified follows his crucified Lord. This cross assumes various forms; such as persecution and martyrdom, affliction and sorrow of whatever kind, appointed by God; temptations of Satan, permitted by God for our trial, to increase our humility and virtue, and to make brighter our crown".


    The Cross is also one of the greatest symbols reminding to humanity the value and importance of sacrifice and love for humanity. Bhagavan Sri Ramana Maharishi, highlights the spiritual significance of the Cross:,

“Christ is the ego. The Cross is the body. When the ego is crucified, and it perishes, what survives is the Absolute Being (God),(cf. “I and my Father are one”) and this glorious survival is called Resurrection”

    In fact the term "ἀνασταύρωσις (anastaúrōsis – crucifixion)" is etymologically derived from Latin word "cruce" which means a "cross".  In ancient times, globally across cultures, it was a common practice to hang people as capital punishments. The mystic symbolism of such ἀνασταύρωσις (anastaúrōsis – crucifixion) is very concisely summarized by Dr. Franz Hartmann according to whom:

"The cross represents terrestrial life, and the crown of thorns the sufferings of the soul within the elementary body, but also the victory of the spirit over the elements of darkness. The body is naked, to indicate that the candidate for immortality must divest himself of all desires for terrestrial things. The figure is nailed to the cross, which symbolizes the death and surrender of the self-will, and that it should not attempt to accomplish anything by its own power, but merely serve as an instrument wherein the Divine will is executed. Above the head are inscribed the letters: I. N. R. J. whose most important meaning is: In Nobis Regnat Jesus (Within ourselves reigns Jesus). But this signification of this inscription can be practically known only to those who have actually died relatively to the world of desires, and risen above the temptation for personal existence; or, to express it in other words, those who have become alive in Christ, and in whom thus the kingdom of Jesus (the holy love-will issuing from the heart of God) has been established". 

    Again, the name "Christ" also has deep esoteric significance. It is derived from the Greek term "Kristos" which corresponds to the Hebrew term "Messias" meaning the "anointed" or "purified" - a title associated with prophets and saint-gurus. Of course, from a yogic perspective, the Christ  refers to the Divine Messaias within us not outside of us. In other words, it is the  अन्तर्यामि ब्रह्मन् (antaryāmi brahman - indwelling divinity) within us.   

Though Christ a thousand times in Bethlehem be born,

And not within thyself, thy soul will be forlorn.

The cross on Golgotha thou lookest to in vain,

Unless within thyself it be set up again

-Angelus Silesius

    On this sacred day, let us all whole-heartedly, contemplate on the unparalleled sacrifice of Lord Jesus the Savior and sincerely thank & pray at His Holy Feet and rest assure we shall be saved. As the saying goes, “more things are wrought by prayers than this world dreams of”. An in fact, Jesus does answer our prayers.  As testified in the Holy Bible

Original	Transliteration	Translation
καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετ’ ἐμοῦ ἔσῃ ἐν τῷ Παραδείσῳ	kai eipen autō Amēn soi legō sēmeron met’ emou esē en tō Paradeisō	Jesus answered him, Truly I tell you, today you will be with me in paradise
Greek Reference 1: Holy Bible: Luke (23:43)

    Sabbatum Sanctum (Holy Saturday) commemorates the Descensus Christi ad Inferos (descent of Christ into hell) or more simply The Harrowing of Hell. In other words, this day symbolizes the descent of Lord Jesus Christ into the nether world of death (hell).

Original	Transliteration	Translation
ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἀπέθανεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ Θεῷ, θανατωθεὶς μὲν σαρκὶ ζωοποιηθεὶς δὲ πνεύματι· ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,	hoti kai Christos hapax peri hamartiōn apethanen, dikaios hyper adikōn, hina hymas prosagagē tō Theō, thanatōtheis men sarki zōopoiētheis de pneumati; en hō kai tois en phylakē pneumasin poreutheis ekēryxen,	For Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit. After being made alive, he went and made proclamation to the imprisoned spirits--
Greek Reference : Holy Bible: 1 Peter (3.18,19)

    Easter Sunday commemorates with the Jewish tradition of Πάσχα (Pascha – Passover) which originally symbolizes the ציאת מצרים(Yeẓi’at Miẓrayim – exodus from Egypt) of the Jews, who were enslaved by the Egyptians. However, in the Christian context this day corresponds to the supernatural ανάσταση (anástasi – anastasis / resurrection) of Lord Jesus Christ.  

Spiritual Metaphysics of בַּנַּצְרוּת  (HaShilush HaKadosh Banatzrut -  The Holy Trinity in Christianity)

The next important I would like to touch upon is the about הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity), more formally called as Trinitarianism which is one of the most important doctrines in orthodox Christianity, integral to many of its branches.  

 According to many scholars and subject matter experts specializing on the philosophical history of Christianity, the doctrine of הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity) was greatly influenced by ancient Greek metaphysics particularly that of Πλάτων (Plátōn - Plato) and even more by the Neo-Platonian doctrines formalized by Πλωτῖνος (Plōtînos - Plotinus) and his famous disciple Πορφύριος (Porphýrios - Porphry).     

The original Platonian model of the ψῡχή (psūkhḗ soul / spirit), for example, is essentially tripartite view having λογιστικόν (logistikon - logos), θυμοειδές (thumoeides – thymos / spirit) & ἐπιθυμητικόν (epithumetikon- eros / desire).

    Subsequently, Πλωτῖνος (Plōtînos - Plotinus) who is considered the founding father of Neo-Platonism, expanded the original model into a more comprehensive model of Trinity, consisting of the following τριπλό ὑπόστασισ (tripló hypostases - trifold substances) viz.  ἕν (hen – One), νοῦς (nous - mind / intellect) & ψῡχή (psūkhḗ - soul / spirit). 

Please be noted that the Greek philosophical term “ὑπόστασις (hypostasis – underlying stasis / substance)” is the Latinized version of the original Greek term “μούργα (húpostasis - sediment)” which in turn is epistemologically derived from the combination of “υπό (hupo - under)” & “στάση (stasis - standing)”. In other words, the term “ὑπόστασις (hypostasis – substance)” in the philosophical context of its usage refers to the “underlying reality”. In the Sanskrit language this term can be translated as “आधारस्थान (ādhārasthāna - underlying stasis / substance)”.

Interestingly, सनातनधर्म हिन्दुत्वस्य (sanātanadharma hindutvasya– eternal spirituality of Hinduism).  these τριπλό ὑπόστασισ (tripló hypostases - trifold substances) viz. ἕν (hen – One), νοῦς (nous – mind / intellect) & ψῡχή (psūkhḗ - soul) closely resemble the doctrines of आधिदैविक (ādhidaivika – prime divinity), आध्यात्मिक (ādhyātmika – prime vitality) & आधिभौतिक (ādhibhautika – prime corporeality).  

For example, in Gnostic Christianity such anthropocentric aspect of “The Tripartition of Mankind” is hinted in the “The Tripartite Tractate” which is part of “The Nag Hammadi Library”

Mankind came to be in three essential types, the spiritual, the psychic, and the material, conforming to the triple disposition of the Logos, from which were brought forth the material ones and the psychic ones and the spiritual ones. Each of the three essential types is known by its fruit. And they were not known at first but only at the coming of the Savior, who shone upon the saints and revealed what each was.

 Such tripartite view technically called as trichotomy, is central to many schools of orthodox Christianity as well which is derived by interpreting testimonies from The Holy Bible. For example, the following declaration from בְּרֵאשִׁית  (Bereshit - genesis) hints thus: 

Original	Transliteration	Translation
וַיִּיצֶר֩ יְהוָ֨ה אֱלֹהִ֜ים אֶת־ הָֽאָדָ֗ם עָפָר֙ מִן־ הָ֣אֲדָמָ֔ה וַיִּפַּ֥ח בְּאַפָּ֖יו נִשְׁמַ֣ת חַיִּ֑ים וַֽיְהִ֥י הָֽאָדָ֖ם לְנֶ֥פֶשׁ חַיָּֽה׃	waYiytzer y'hwäh élohiym et-häädäm äfär min-häádämäh waYiPach B'aPäyw nish'mat chaYiym way'hiy häädäm l'nefesh chaYäh	And the LORD God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul. -translation source King James Version
Hebrew Reference : Holy Torah: Genesis (2.7)

        According to Trinitarianism, Lord Jesus Christ who is The Begotten Son, is technically considered as The Golden Middle between The Un-Begotten Father on the one side and The Holy Spirit on the other; and this triad corresponds to the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity).

   Metaphysically speaking, the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity) denotes absolute ontological singularity with an epistemological triangularity. In other words, the One and Only Absolutely Monotheistic Singularity, theologized here as Deus (God) manifests Himself as the relative trinity, referred in the ancient Latin language by the terns Pater (Father), Filius (Son) & Spiritus Sanctus (Holy Spirit) who are the three mutually co-equal, co-eternal & consubstantial hypostases (personas) that are fundamentally ὁμοούσιον (homoousion - same in essence)

    The integral relationship between these Triadic Principles in the doctrine of the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity) is visually symbolized by the famous traditional motif called in the Latin language by the term “Scutum Sancte Trinitatis (Shield of the Holy Trinity)” alternatively called as the “Scutum Fidei (Shield of Faith)”.

   

 As indicated in the above diagram, the देव (deva - god) [originally referred in the Latin language as Deus (God)] forms the centre from which the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity) emerges as the हैरण्यत्रिकोण (hairaṇyatrikoṇa – golden triangle) having प्रजननपितृ (prajananapitṛ - begetting father), जनितपुत्र (janitaputra – begotten son) & पावनयक्ष (pāvanayakṣa – holy spiit) [which in the original Latin language translates as Gigens Pater (Begetting Father), Genitus Filius (Begotten Son) & Spiritus Sanctus (Holy Spirit)] as its त्रिमूलाः (trimūlāḥ - triple edges). In this motif, each of these त्रिमूलाः (trimūlāḥ - three edges) are in turn connected to the केन्द्र (kendra – centre point) with a समान / ऐक्य संबन्ध (samāna / aikya saṃbandha– equality / identity relation) tagged as “अस्ति (asti - is)” [ “est (is)” in Latin] whereas between themselves, each of them carries a असमान / अनैक्य संबन्ध (asamāna / anaikya saṃbandha – inequality / non-identity relation) tagged as “न अस्ति (na asti – is not)” [“non est (is not)” in Latin].

    Thus, in total there are षड्विध इतरेतरपरस्पर षड्विधसंबन्धाः (ṣaḍvidha itaretaraparaspara ṣaḍvidhasaṃbandhāḥ - sixfold mutually-reciprocal relations), corresponding to the षट्क रेखाः (ṣaṭka rekhāḥ - six lines) of which three are आन्तर रेखाः (āntara rekhāḥ - internal lines) and the remaining are बाह्य  रेखाः (bāhya rekhāḥ - external lines). Please be noted that these षड्विध इतरेतरपरस्पर षड्विधसंबन्धाः (ṣaḍvidha itaretaraparaspara ṣaḍvidhasaṃbandhāḥ - sixfold mutually-reciprocal relations), in total expand to द्वादशविध संबन्धाः (dvādaśavidha saṃbandhāḥ - twelvefold relations), as summarized below:

#	संबन्ध (saṃbandha - relation)	परस्परसंबन्ध (parasparasaṃbandha - reciprocal relation)
1	प्रजननपितृ देव अस्ति / Gigens Pater est Deus (prajananapitṛ deva asti - Begetting Father is God)	देव प्रजननपितृ  अस्ति  / Deus est Gigens Pater (deva prajananapitṛ  asti -  God is Begetting Father)
2	जनितपुत्र देव अस्ति / Genitus Filius est Deus (janitaputra deva asti - Begotten Son is God)	देव जनितपुत्र अस्ति  / Deus est Genitus Filius (deva janitaputra asti - God is Begotten Son)
3	पावनयक्ष देव अस्ति / Spiritus Sanctus est Deus (pāvanayakṣa deva asti - Holy Spirit is God)	देव पावनयक्ष अस्ति /Deus est Spiritus Sanctus (deva pāvanayakṣa asti - God is Holy Spirit)
4	प्रजननपितृ जनितपुत्र नास्ति / Gigens Pater non est Genitus Filius (prajananapitṛ janitaputra nāsti - Begetting Father is not Begotten Son)	जनितपुत्र प्रजननपितृ नास्ति  / Genitus Filius non est Gigens Pater (janitaputra prajananapitṛ nāsti -Begotten Son is not Begetting Father)
5	प्रजननपितृ  पावनयक्ष नास्ति / Gigens Pater  non est Spiritus Sanctus (prajananapitṛ  pāvanayakṣa nāsti - Begetting Father is not Holy Spirit)	पावनयक्ष प्रजननपितृ नास्ति Spiritus Sanctu non est Gigens Pater (pāvanayakṣa prajananapitṛ  nāsti - Holy Spirit is not Be/ gotten Father)
6	जनितपुत्र पावनयक्ष नास्ति / Genitus Filius non est Spiritus Sanctus (janitaputra pāvanayakṣa nāsti - Begotten Son is not Holy Spirit)	पावनयक्ष जनितपुत्र नास्ति  / Spiritus Sanctu non est Genitus Filius (pāvanayakṣa janitaputra nāsti - Holy Spirit is not Begotten Son)

    The revised version of this Scutum Sancte Trinitatis (Shield of the Holy Trinity) will help us visualize this concept much better. 

Interestingly, is inline with the הַשִּׁילּוּשׁ הַקָּדוֹשׁ (HaShilush HaKadosh - The Holy Trinity), the Hebrew word for देव / Deus (deva - God) is אֱלֹהִים (Elohim - Gods) and is actually a plural form of the word אלה (Elah - god) which in turn is derived from the term אל (El - mighty). 

The eminent English Baptist Pastor and Biblical scholar Sir John Gill, in his famous essay “Trinity of Persons in the Unity of the Divine Essence” very categorically declares thus:  

First, Prove that there is a plurality of persons in the one God; or, that there are more than one. The Hebrew word which answers to the Greek word, is used of the divine persons, "My persons shall go with you", (Exodus . 33:14) and if "your persons go not with me, (Exodus. 33:15) and "he brought you out by his persons", (Deuteronomy 4:37). The word is used three times in (Psalm 27:8, 9) and in each clause the Septuagint has the word, and which, as Suidas observes, is expressive of the sacred Trinity.

However, please remember that this does not mean Christianity is a polytheistic religion. Christianity like the other Abrahmic religions is fundamentally monotheistic like Judaism, Islam and Bahai. In fact, phonetically this Hebrew term is closely related to the Aramic term אלה (Elah - god) from which the Arabic term الله‎‎ (Allah – god) is derived. In Judaism   יהוה (Yahweh - god) & אֱלֹהִים (Elohim - Gods) are two most important terms referring to God

According to Trinitarianism, the legend of the ἡ δρῦς τῆς Μαμβρῆ (hē drys tēs Mambrḗ – the oak of manre) that occurs in the בְּרֵאשִׁית  (Bereshit - genesis) (18.2), as part of Holy Torah (The Old Testament) esoterically symbolizes הַשִּׁילּוּשׁ הַקָּדוֹש (HaShilush HaKadosh - The Holy Trinity). 

Original	Transliteration	Translation
וַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה בְּאֵֽלֹנֵ֖י מַמְרֵ֑א וְה֛וּא ישֵׁ֥ב פֶּֽתַח־הָאֹ֖הֶל כְּחֹ֥ם הַיּֽוֹם: וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו יַּ֗רְא וַיָּ֤רָץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה:	waYërä ëläyw y'hwäh B'ëlonëy mam'rë w'hû yoshëv Petach-häohel K'chom haYôm waYiSä ëynäyw waYar' w'hiNëh sh'loshäh ánäshiym niTZäviym äläyw waYar' waYärätz liq'rätäm miPetach häohel waYish'Tachû är'tzäh	Now the Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent when the day was hot. And he lifted his eyes and saw, and behold, three men were standing beside him, and he saw and he ran toward them from the entrance of the tent, and he prostrated himself to the ground.
Hebrew Reference : Holy Torah: Genesis (18.1,2)

This event esoterically symbolizes הַשִּׁילּוּשׁ הַקָּדוֹש (HaShilush HaKadosh - The Holy Trinity) according to many saints and scholars. For example, St. Augustine of Hippo asserts this point in his famous treatise “De Trinitate (On the Trinity)” 

According to Justin Martyr, these three visitors symbolize God, the Begotten Son and His two Angels. John Lightfoot, an eminent English Churchman and Rabbanical scholar, comments thus:   

“The three Persons in the Trinity, in the shape of three men, appear to Abraham and dine with him, and eat the first flesh mentioned eaten in all the Scripture.”  And elsewhere, he states thus:  "Three months after this, the three Persons in the Trinity dine with Abraham, and foretell the birth of Isaac; again, the Son and the Holy Ghost go down to Sodom, but the first Person in the Trinity stayeth with Abraham”

However, please remember that this does not mean Christianity is a polytheistic religion. Christianity like the other Abrahmic religions is fundamentally monotheistic like Judaism, Islam and Bahai.  For example, Athanasius 1 of Alexandria in his famous Athanasian Creed, for example very categorically declares thus: 

Original	Translation
Quicumque vult salvus esse, ante omnia opus est, ut teneat Catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit. Fides autem Catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur. Neque confundentes personas, neque substantiam separantes. Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Filii, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas. Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus. Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus. Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus. Et tamen non tres aeterni, sed unus aeternus. Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus. Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus. Et tamen non tres omnipotentes, sed unus omnipotens. Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus. Et tamen non tres dii, sed unus est Deus. Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus. Et tamen non tres Domini, sed unus [est] Dominus. Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compellimur: Ita tres Deos aut [tres] Dominos dicere Catholica religione prohibemur. Pater a nullo est factus: nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: Sed totae tres personae coaeternae sibi sunt et coaequales. Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit. Qui vult ergo salvus esse, ita de Trinitate sentiat. Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat. Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est. Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus. Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens. Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem. Qui licet Deus sit et homo, non duo tamen, sed unus est Christus. Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum. Unus omnino, non confusione substantiae, sed unitate personae. Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus. Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis. Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis]. Inde venturus [est] judicare vivos et mortuos. Ad cujus adventum omnes homines resurgere habent cum corporibus suis; Et reddituri sunt de factis propriis rationem. Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum. Haec est fides Catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.	Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly. And the Catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. The Father uncreated; the Son uncreated; and the Holy Ghost uncreated. The Father unlimited; the Son unlimited; and the Holy Ghost unlimited. The Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord. And yet not three Lords; but one Lord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholic religion; to say, There are three Gods, or three Lords. The Father is made of none; neither created, nor begotten. The Son is of the Father alone; not made, nor created; but begotten. The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved, let him thus think of the Trinity. Furthermore, it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance [Essence] of the Father; begotten before the worlds; and Man, of the Substance [Essence] of his mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God. One altogether; not by confusion of Substance [Essence]; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of God the Father Almighty, from whence he will come to judge the living and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. This is the Catholic faith; which except a man believe truly and firmly, he cannot be saved.
Latin Reference: Athanasii Symbolum (Atnasian Creed)

    St. Augustine of Hippo in his famous treatise titled “De Trinitate (On the Trinity)” explains thus:

Wherefore, our Lord God helping, we will undertake to render, as far as we are able, that very account which they so importunately demand: viz., that the Trinity is the one and only and true God, and also how the Father, the Son, and the Holy Spirit are rightly said, believed, understood, to be of one and the same substance or essence; in such wise that they may not fancy themselves mocked by excuses on our part, but may find by actual trial, both that the highest good is that which is discerned by the most purified minds, and that for this reason it cannot be discerned or understood by themselves, because the eye of the human mind, being weak, is dazzled in that so transcendent light, unless it be invigorated by the nourishment of the righteousness of faith….All those Catholic expounders of the divine Scriptures, both Old and New, whom I have been able to read, who have written before me concerning the Trinity, Who is God, have purposed to teach, according to the Scriptures, this doctrine, that the Father, and the Son, and the Holy Spirit intimate a divine unity of one and the same substance in an indivisible equality; and therefore that they are not three Gods, but one God: although the Father has begotten the Son, and so He who is the Father is not the Son; and the Son is begotten by the Father, and so He who is the Son is not the Father; and the Holy Spirit is neither the Father nor the Son, but only the Spirit of the Father and of the Son, Himself also co-equal with the Father and the Son, and pertaining to the unity of the Trinity. Yet not that this Trinity was born of the Virgin Mary, and crucified under Pontius Pilate, and buried, and rose again the third day, and ascended into heaven, but only the Son. Nor, again, that this Trinity descended in the form of a dove upon Jesus when He was baptized; nor that, on the day of Pentecost, after the ascension of the Lord, when there came a sound from heaven, as of a rushing mighty wind, the same Trinity sat upon each of them with cloven tongues like as of fire, but only the Holy Spirit. Nor yet that this Trinity said from heaven, You are my Son, whether when He was baptized by John, or when the three disciples were with Him in the mount, or when the voice sounded, saying, I have both glorified it, and will glorify it again; but that it was a word of the Father only, spoken to the Son; although the Father, and the Son, and the Holy Spirit, as they are indivisible, so work indivisibly. This is also my faith, since it is the Catholic faith.

    The concept of cosmic trinity is common across many schools of philosophy but, of course, it is customized to their specific religious belief systems. Associating Triune nature to Godhead was common to both the Christian and the Hindu school of thought. Christians believe in the Holy Trinity of God viz – The Father, Son & Holy Spirit, while the Hindus believe in the triune aspects of both the सगुणब्रह्मन् (saguṇabrahman – divinity with qualities) – namely the त्रिदेवाः (tridevāḥ - three gods) viz. ब्रह्मा (brahmā), विष्णु (viṣṇu) & शिव (śiva) as well as the सच्चिद्दानन्द स्वरूपलक्षण निर्गुणब्रह्मनस्य (sacciddānanda svarūpalakṣaṇa nirguṇabrahmanasya – existence-wisdom-bliss divinity beyond qualities). In fact, some aspects of Holy Trinity was worshipped by the ancient Persians, Egyptians, Phoenicians, Chaldeans and Romans

 

#	Civilization / Culture	Primary	Secondary	Tertiary
1	हिन्दुधर्म (hindudharma - Hinduism)	सत् (sat - existence)	चित् (cit - consciousness)	आनन्द (ānanda - bliss)
2		सत्यं (satyaṃ- existence)	ज्ञान (jñāna- wisdom)	अनन्तम् (anantam - infinity)
3		नाद (nāda- wave)	बिन्दु (bindu- particle)	कला (kalā- art)
4		ब्रह्मा (brahmā- creation god)	विष्णु (viṣṇu- protection god)	शिव (śiva- destruction god)
5		सत्यं (satyaṃ- truth god)	शिवं (śivaṃ - auspisciousness)	सुन्दरं (sundaraṃ - beauty)
6	बौद्धधर्म (bauddhadharma - Buddhism)	बुद्धं (buddhaṃ- divinity)	धर्मं (dharmaṃ - righteousness)	सङ्गं (saṅgaṃ - assembly)
7	Kabalah (Judaism)	Kether	Chokmah	Binah
8	Christianity	Father	Son	Holy Spirit
9	Zorastrian	Ahuramazdao	Anahita	Mitra
10	Egyptian	Anu	Ea	Bel

Original	Transliteration	Translation
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ Ἁγίου Πνεύματος,	poreuthentes oun mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros kai tou hYiou kai tou hAgiou Pneumatos,	Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:
Greek Reference 1: Holy Bible: Mathew(28.19)

 For example, according to the ancient Egyptian school of Memphite cosmology, Nephertum was the Egyptian deity identified with the Lotus the opening and closing of which symbolizes cosmic evolution and involution. This deity is theologized to be the Begotten Son of the Divine couple viz. Ptah & Shklmet. Hence, according to this ancient Egyptian school legend, Ptah, Shklmet & Nephertum constitute the Holy Triad viz. Father, Mother & Son respectively.  

The following is an extract from the famous verse occurring in the ancient poems of Papyrus Harris  (500)  wherein the Holy Trinity is eulogized thus:

The river is as if of wine,

Its rushes are Ptah,

Sakhmet is its foliage,

Iadet its buds,

Nefertem its lotus blossoms…

-translation by Lichtheim

    

    The iconography of सोमास्कन्द मूर्ति (somāskanda mūrti) shown below is one of the popular forms of पवित्रत्रिक (pavitratrika – holy trinity) based on the शैवागम शास्त्राणि (śaivāgama śāstrāṇi – shiva agamic scriptures) representing the सच्चिदानन्दमयपरब्रह्मन् (saccidānandamayaparabrahman – omnipresent omniscient omniblissful supreme divinity).

For example, in Gnostic Christianity, such anthropocentric aspect of सोमास्कन्द मूर्ति (somāskanda mūrti) is hinted in the “Trimorphic Protennoia” which is part of “The Nag Hammadi Library”

Now the Voice that originated from my Thought exists as three permanences: the Father, the Mother, the Son. Existing perceptibly as Speech, it (Voice) has within it a Word endowed with every <glory>, and it has three masculinities, three powers, and three names. They exist in the manner of Three ... -- which are quadrangels -- secretly within a silence of the Ineffable One.

    An important point to understand is that although the सच्चिदानन्दमयपरब्रह्मन् (saccidānandamayaparabrahman – omnipresent omniscient omniblissful supreme divinity) is described as a पवित्रत्रिक (pavitratrika – holy trinity), yet strictly speaking they are not three distinct water-tight entities or separate divinities. The Trinity is actually a ‘Three-in-One’.  In other words, सत् (sat - existence), चित् (cit -consciousness) & आनन्द (ānanda -bliss) are the three inseparable नित्य कल्याण गुणानि सर्वव्यापक परब्रह्मस्य (nitya kalyāṇa guṇāni sarvavyāpaka parabrahmasya – eternal auspicious qualities of all embracing supreme divinity) which is the परम शुद्धाद्वैत कैवल्यं (parama śuddhādvaita kaivalyaṁ - absolute pure non-dual singularity). This fact is also theologically reiterated again and again in all the षण्मतसंप्रदायाः सनतनहिन्दुधर्मस्य (ṣaṇmatasaṃpradāyāḥ sanatanahindudharmasya – sixfold theological traditions of eternal Hinduism) including the ones specifically related to कौमारमतसंप्रदाय (kaumāramatasaṃpradāya – theological tradition of Lord Muruga). For example, the श्वेताश्वेतरोपनिषद् (śvetāśvetaropaniṣad) very categorically declares thus: 

Original	Transliteration	Translation
त्वं स्त्री त्वं पुमानसि त्वं कुमार उत वा कुमारी। त्वं जीर्णो दण्डेन वञ्चसि त्वं जातो भवसि विश्वतोमुखः॥	tvaṁ strī tvaṁ pumānasi tvaṁ kumāra uta vā kumārī | tvaṁ jīrṇo daṇḍena vañcasi tvaṁ jāto bhavasi viśvatomukhaḥ ||	Thou art the woman and Thou the man; Thou art a boy and again a young virgin; Thou art yonder worn and aged man that walkest bent with thy staff. Lo, Thou becomest born and the world is full of thy faces.
Sanskrit Reference: श्वेताश्वेतरोपनिषद् (śvetāśvetaropaniṣad) (3)

.

    In other words, सत् (sat - existence), चित् (cit -consciousness) &  आनन्द (ānanda -bliss) and this truth can also be stated as

• சிவனே சக்தி (civaṉē cakti – shiva is shakti),
• சக்தியே குமரன் (caktiyē kumaraṉ – Shakti is kumara)
• குமரனே சிவன் (kumaraṉē civaṉ – kumara is shiva)

• 
  
  

    This மும்மூலம் / ஞான முக்கோணம் (mum'mūlam / jñāṉa mukkōṇam – triadic root / gnostic triangle), is artistically theologized in the sacred शैवागम शास्त्र (śaivāgama śāstra), by the famous iconography of सोमास्कन्दमूर्ति (somāskandamūrti) wherein सत् (sat - existence) corresponds to the सर्वसांप्रत (sarvasāṃprata - omnipresence) theologized as Lord परमशिव (paramaśiva) while चित् (cit - consciousness) corresponds to सर्वज्ञ (sarvajña - omniscience) theologized as Goddess पराशक्ति (parāśakti) and the result of their sacred communion is आनन्द (ānanda -  bliss) which in turn corresponds सर्वानन्द (sarvānanda - omnibliss) theologized as Lord முருகன் (murugan).

In the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand mythological scriptures), the पवित्रत्रिक (pavitratrika – holy trinity) is also theologized as the त्रिमूर्ति /त्रिदेव (trimūrti / trideva - trideity) constituting ब्रह्मा (brahmā), विष्णु (viṣṇu) & शिव (śiva) who are responsible for the triple-cosmic functions of सृष्टि (sṛṣṭi – creation/ evolution), स्थिति (sthiti - sustenance / maintenance) & प्रलयम् (pralayam – delusion / involution) respectively.

Rene Grousset – a renowned French art historian has commented on the creative genius in this symbol by saying thus, 

“Universal art has succeeded in few materialization of the Divine as powerful and also as balanced… the greatest representation of the pantheistic God created by the hands of man… Never have the overflowing sap of life, the pride of force superior to everything, the secret intoxication of the inner God of things been so serenely expressed.” 

    Elsewhere Grousset while discussing on this topic further adds that, 

“The three countenances of the one being are here harmonized without a trace of effort. There are few material representations of the divine principle at once as powerful and as well balanced as this in the art of the whole world. Nay, more, here we have undoubtedly the grandest representation of the pantheistic God ever made by the hand of man...Indeed, never have the exuberant vigor of life, the tumult of universal joy expressing itself in ordered harmony, the pride of a power superior to any other, and the secret exaltation of the divinity immanent in all things found such serenely expressed.”